of Senacherib's Invasion Isa 6.13 The holy seed shall be the substance thereof Growth in sin ripens judgments turns Blossoms and Buds into Fruit Rods into Scorpions Grief for it turns scorpions into Rods lessens a judgment if not wholly prevents it The Water of repentance is the best way to quench the flames of sin and sparks of wrath If good Men fall under a common judgment it may be often for a defect in this temper This was Austins opinion * Aâ—gust de Civit. Dei ib. 1. Cap. 9. That many good men are taken away with the wicked in Common Judgments because though they do not Commit the same sins yet they connive at their iniquities and so are lasht with their rods temporally chastned but not eternally punished 3. It will sweeten Judgments Such may say of Judgment as Paul of death Oh Judgment where is thy sting 'T is a double burden to lye under the weight of common Judgments and the weight of common sins grief for them is a means to remove the guilt and thereby to ease thee of a Judgment If we are concerned in mourning for sin we shall be more fit to honour God if he makes us fall under his stroak A holy sorrow will bring us into a submissive frame Aaron had been without question humbled for his timorous compliance with the people in the making of the golden Calf and when God came to strike him near in his own Children he held his peace Levit. 10.3 No doubt but his former humiliation fitted him for his present patience 4. Our repentance for our own sins was never right unless we are of this temper Repentance is a justice towards God and therefore is conversant about other mens sins in a hatred of them 'T is for sin as sin and sin is sin in whatsoever subject it be and worthy of hatred according to right reason and therefore that grace whereby a Man hates it in his own person will engage him to hate it wheresoever it is and we alwaies grieve for the encrease of that which is the object of our hatred A truly just man hates the injury committed against another as well as that against himself That filthiness which displeaseth a penitent in his own act displeaseth him in anothers act there being the same adequate reason and sin being of the same nature against God in another as in himself 'T is All abominations in the text this is an argument of sincerity to mourn for one may be from self interest to mourn for all must be from a pure affection 5. 'T is an argument of a true affection to God To mourn for sin when it is rare though gross is not so much a sign of sincerity as to mourn for it when it is Epidemical when the Foundations of godliness are out of course and the graces contrary to those sins are generally discountenanced as it is a greater sign of sincerity to love the word when it is generally slighted than to love it when all admire it What a noble affection had that Lady in Samuel 1 Sam. 4.19 c. that grieved not so much for the loss of her Father Husband Friends but bewailed the departure of the glory of Israel and implicitely at least the sin that occasioned it How did her affection to God drown all carnal affections Her sorrow for the ark stifled the sorrow of her travel and the joy at the birth of her Son She regarded it not This is an evident token of affection when we mourn most for the sins which most dishonour God and the sins of those persons that seem to be nearer to God and cast most reproaches upon his name 6. Shall we be outstript by Idolaters The mourning for others sins was a custom kept up in Israel after their revolt from God unto Jeroboam When Naboth was put to death for a pretended crime of blasphemy a fast was proclaimed to lament his sin 1 Kings 21.12 and though with a wicked intention to palliate a murther with the cloak of religion yet it evidenceth this mourning for the gross sins of others to be a common sentiment among them and practised upon the like occasions 7. We have just fears of judgments We know not whence they will come from the North or from the South God sets up his warnings in the Heavens we behold him frowning and preparing his arrows and are we careless in what posture we shall meet him He hath Spit in our faces made us a by-word and reproach should we not be humbled Numb 12.14 If her Father had spit in her face should she not be ashamed God seems to be departing He hath as it were kept open market a long time he seems now to be putting up his wares removing his Candlestick withdrawing the power of his Ordinances recalling his Messengers the light is almost in the socket The voice of God is received with a deaf ear the reproofs and admonitions of God have not a kindly operation the signs of judgment amaze us and the amazement quite vanishes We start like a man in a dream and fall back upon our pillow and snort out our sleep Can we expect God to stay He seems to be upon the threshold of the Temple come down already from the Cherubims and is it not high time to bewail our own sins and the Common abominations that have so polluted the place of his habitation that we may say we cannot see how God can stay with honour to himself If we bewail the sins that provoke him to it God may stay if he will not let us at least shew this affection to him at parting This is not a thing unbecoming the highest Christian Doth not the Spirit grieve for the sins of others which play the wantons with the grace of God Eph. 4.30 Grieve not the Holy Spirit of God The holy Spirit hath no sins of his own to grieve for Shall we be above that which the Spirit of God thinks himself not above Shall we refuse mourning for that which goes to the heart of the Holy Ghost Let us therefore examine what are our own sins what are the abominations of the times and places wherein we live make inquisition for the one that we may drag them out before the Lord And in our places endeavour to stop and reform the other As the true fire of Love to God will melt us into tears so it will heat us into zeal He is no friend that will complain of a toads being in another's bosom but not strive to kill it It will shew either Cowardice or falseness That zeal is wild-fire that is not accompanied with an holy sorrow and that sorrow is crude which is not accompanied with a godly Zeal A DISCOURSE FOR The Comfort of Child-bearing Women 1 Tim. 2.15 Notwithstanding she shall be saved in Child-bearing if they continue in faith and charity and holiness with sobriety I Shall not take my rise any higher than v. 12. where the Apostle
place of happiness 'T is thought by some that the reason Enoch was snatcht to Heaven in the midst of his life according to the rate of living in that age was because he was afflicted with the sins of those among whom he lived And indeed he could scarce walk with God without grieving that others disdained to walk with him and acted contrary to him God would take him from that affliction as well as from the danger of being corrupted by the age He will either have his Chambers wherein to hide them here till the indignation be over-past Isa 26.20 21. or his Mansions to lodge them in for ever with himself What hurt is it to any to be refused a hiding place here that he may be conducted to the possession of a glorious residence for ever That judgment that takes off the Fetters of a wicked Man for execution knocks off the Fetters of the godly for a Gaol delivery like Fire it consumes the Dross and refines the Gold The day of Gods wrath is a day of gloominess to the wicked Joel 2.2 but as the morning spread upon the Mountains to the godly mourners the dawning of comfort to them God out of the same Pillar of the cloud diffused light upon the Israelites and shot thunders and lightenings upon the Aegyptians to which perhaps the Prophet might here allude 3 Use Mourn for the sins of the time and place where you live 'T is the least dislike we can shew to them A flood of grief becomes us in a flood of sin How well would it be if we were as loud in crying for mercy as our sins at the present are in crying for vengeance While judgments march to seize our persons our grief should run to damp the judgments Moist Walls choak the Bullet 'T is far better to mourn for the cause of judgments than to mourn under them The jolly blades were the first prey to the Enemy Amos 6.1 2 3 to v. 7. They that chaunt to the sound of the Viol and drink wine in Bowls shall go captive with the first that go captive We of this City have most reason to mourn the Metropolis of a Nation is the Metropolis usually of sin and the fairest mark for the Arrows of Gods indignation The chief City of a Nation is usually threatned in Scripture Rabbah of the Ammonites Damascus of Syria Tyrus of Phoenicia Babylon of the Chaldean Empire Jerusalem of Judea and suitably why not London of England And let no Man think that mourning is a degenerate and effeminate disposition Doth Solomon ever imprint the same Character on mourning as he doth on laughter Eccles 2.2 Doth he ever vilifie that with a term of madness and call the mourners Bedlams How can any who hath not put off the Title and Nature of Man behold without amazement and grief Men so bold as to pull down the judgments of God upon them and force his indignation This temper is a pious embalming Christs crucified honour shall any Man that professeth Christ have so little love to him as not to bestow a groan upon him when he sees him freshly dishonoured and abused If we had not committed any sin in our whole life there is cause of mourning for the abominations of the world Christ had an unspotted innocence and an unexpressible grief for Jerusalems sins and misery Oh Jerusalem Jerusalem how often would I have gathered thâ—e and thou wouldest not Never doth sorrow more appear in love than when it is more for what dishonours God than what pincheth us Men may pretend a grief for the sins of the times when it is only for themselves that they have not those pleasing opportunities of greatning themselves and that estimation in the world that stage for Pride and Covetousness to act upon which they desire Our mourning is then right when we grieve not so much that we as that God is a sufferer It should be proportionable where there are great breaches of Gods Law our grief should be as full as if possible to fill up the ditch that is digg'd the Septuagint in the Text implies it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul and Barnabas tore their garments a sign of a great grief and indignation when the Heathens would have sacrificed to them as Gods Acts 14.13 they used not the same expressions in smaller sins but this was against the Nature of God and a multitude engaged in it The greater the sin the greater the sorrow I need not mention the sins among us the impudent Atheism contempt of the Gospel putrifying Lust barefac'd Pride rending Divisions many sins visible enough to be grieved for and too many to be spoken of The sorrow should be universal Not for one sin which may be against any Mans particular interest but for all even those that our carnal advantage is not concerned in God is dishonoured by one as well as by another and Christ is crucified by one as well as by another It must be attended with a more strict obedience 'T is the highest generosity to wear Christs Livery when others put it off and lay it aside as useless No doubt but Joseph of Arimathea mourned as well as the rest for the sufferings of our Saviour but he testified also an Heroick affection to him in going boldly to Pilate to beg the body of Jesus for an honourable burial when none of the other disciples sought after it but trusted more to the swiftness of their heels for their own security than concern'd themselves for the honour of their Master While others therefore are defiling the world with their abominations let us be washing it with our Tears and filling heaven with our cries that when God marcheth in his fury we may be secure by his acceptance of our humiliations Motives 1. This is a means to have great tokens of the love of God No question but Christ in his agony bewailed the sins of the world and then was an Angel sent to comfort him and assure him of an happy issue It was just after the testimony of his displeasure against Peter for disswading him from that death whereby he was to honour God and wash off the stain of sin and repair the violations of the Law whereby he manifested a concern for his fathers honour that he was transfigured and had therein the earnest of an heavenly glory and that transporting voice This is my beloved Son in whom I am well pleased hear you him Mat. 16.23 Mat. 17.1 2 c. 2. It is a means to prevent judgments Tears cleansed by the Blood of Christ are a good means to quench that justice which is a consuming Fire Sin puts a stop to the working of Gods Bowels and opens the Magazines of wrath grief for it disarms Gods hand of his Thunders and may divert his darts from our hearts No other defence is often left against the strength of judgments after sin hath made its entrance A holy seed in Jerusalem is the guard of it in the time
reason to think that he would be careless of maintaining the honour of it in his promises and thereupon be filled with despondencies What comfort could we have in an unrighteous God The righteousness of God in inflicting punishment is but a branch of that essential righteousness of his nature which obligeth him to be righteous in the performing his promise too 'T is a mighty support to faith that the righteous God loveth righteousness 2. Obedience in a Believer hath a greater lustre by them It was the glory of Job that he preserved his Integrity under the smartest troubles To obey a God always smiling is not so great an act of Loyalty as to obey a God frowning and striking 'T is the crown of our obedience to follow our God though he visits us with stripes 'T is a noble temper to love that hand which strikes us and chearfully serve that Father which lasheth us Our obedience is too low when it must be excited by a succession of favours and cannot run to God unless he allures it by smiles 'T is then a generous and sincere obedience when we can embrace him with a sword in his Hand trust him though he kill us love him though he stone us and as the Persians did by the Sun adore him when he scorcheth as well as when he refresheth us Were these punishments wholly absent we should not have a rise for so heroick faith and love and our holiness in this state would want much of its lustre 3. Humility These punishments are left upon us to allay our pride and be our remembrancers of our deplorable miscrriage It had been an occasion of pride in us to be freed from punishment at the first appearance of a Mediator 'T is reasonable the Soul should have occasions to exercise it self in a grace contrary to that first sin pride which was the cause of the fall We affected to be Gods and punishment is left that we may know we are but Men which is the end of judgments Psal 9.20 Put them in fear O Lord that the Nations may know they are but Men we should otherwise think our selves Gods We are so inclin'd to sin that we need strong restraints and so swell'd with a natural pride against God that we need Thorns in the Flesh to let out the corrupt matter The constant hanging the Rod over us makes us lick the dust and acknowledge our selves to be altogether at the Lords mercy Though God hath pardon'd us he will make us wear the halter about our Necks to humble us 4. Patience Were there no punishments there would be but little occasion for patience This grace would not have had its extensive exercise its full formation without such strokes left upon the creature Resignation to God which is the beauty of grace would not come to its due maturity and stature without such trials So that in these reasons of the continuance we see they are rather advantages to Salvation than hindrances by promoting through the influence of God's grace those graces in us which are necessary to a happy state Use 1. See the infinite mercy of God who when upon the defection of our first Parents he might have burnt up the whole world as he did Sodom would upon the Redeemers account who stept in impose so light a punishment upon that sin 't is but light in comparison of what the nature of sin deserves every sin being a contempt of the Majesty of God and a slight of his Authority and that sin having greater aggravations attending it 'T is a merciful punishment it might have been an everlasting damnation God might have left us to the first sentence of the law and made no exchange of eternal death for temporal pains He might have been deaf to the voice of a Mediator and put his mercy to silence as he did Moses Speak no more of this matter but his Bowels pull his Justice by the Arm and hinder that fatal stroke and a Mediator by his interposition breaks off the full blow from us by taking it upon himself and suffers only some few smart drops to light upon us Oh wonderful mercy that our punishment should not hinder but rather further our everlasting happiness by incomprehensible grace Let not then our punishments for sin hinder our thankfulness Let our Mouths swell with praise while our Bodies crumble away by diseases and Relations drop from us by death Let us love God's glory admire his mercy while we feel his Arrows Whatever our punishments are there is more matter for praise than murmuring 2. How should we bewail original sin the first fall of man 'T is a great slighting of God not to take notice either of his judicial or fatherly proceedings As we are to lament any particular sin more especially when the judgments of God which bear the marks of that sin in their foreheads are upon a nation or person so though we are to bewail the sin of our nature at all times yet more signally when the strokes of God the remembrancers of it are most signally upon us A Child doth more particularly think of his fault when he is under the correcting rod for it We should scarce think of original sin if we did not feel original punishment All the pains of sin should be considered as Gods Sermon to us and we should under them be afflicted with that sin as we may suppose Adam and Eve were when they first heard the punishment denounc'd in Paradice when they had a sense of the flourishing Condition they had lost for a slight temptation To turn sorrow for pain into sorrow for our first sin is to spiritualize our grief and sanctify our passion 3. What an argument for patience under punishments is here The continuance of them doth not hinder our Salvation Shall a living man complain a man for the punishment of his sin For such a punishment that doth not hinder his eternal welfare but by the grace of God and the exercise of Faith rather promote it God promised as well as threatned both his mercy and righteousness directs him to that which is most for his honour and our good Let us not by any impatience charge infinite wisdom with blindness or unrighteousness They were punishments at first but by Faith in Christ the deportment of a judge is changed into that of a Father Drusius hath an observation Psal 56.10 In God will I praise his word in the Lord will I praise his word The first word Elohim is a name belonging to God as a judg the 2d word Jehovah is a name of mercy I will praise God whether he deal with me in a way of justice or in a way of mercy when he hath thunder in his voice as well as when he hath hony under his tongue Oh how should we praise God and pleasure our selves by such a frame When our distresses ly hard upon us we should justify Gods holiness So the Psalmist or rather Christ in the bearing our
the damm Judas had an admonition from Christ that informed him of what wickedness he was about and the danger of it Mark 14.21 He pronounceth a wo against him Compare this with Joh. 13.27 30. when he gives him the sop which was at the same time he informed him of the danger Satan entered into him and he went more roundly to work to accomplish it he went immediately out Observe by the way That the Spirit of God enters into a mans heart often upon admonitions from friends and the Devil also more powerfully upon the same occasions than at other times A good man cannot habitually hate the reprover There is one example of a good man dealing hardly with a Prophet for reproving him in the name of the Lord 2 Chron. 16.10 Then Asa was wroth with the Seer and put him into a Prison house for he was in a rage with him because of this thing And partly for the Judgment of war against him But the Scripture gives an allay to it For he was in a rage He was in a passion because of the threatning and the plainness of the speech thou hast done foolishly To say such a word to an inferior would ordinarily now a days swell many a professor to a fury much more a Prince This very Proposition will discover that there are many more pretenders to a Regenerate state than possessors of it so strangely is not only Humane Nature but the Christian Religion depraved among us 5 Propos A regenerate man cannot have a settled deliberate love to any one act of sin though he may fall into it Thus the Devil sins he loves what he doth Though a good man may fall into a sin even such a sin which he was much guilty of before his Conversion and which he hath repented of yet never into a love of it or the allowance of any one act of it For by Regeneration the Soul becomes like God in disposition and therefore cannot love any thing which he hates whose hatred and love being always just are unerring Rules to the love and hatred of every one of his Children He can never account a sin his ornament but his fetter never his delight but his grief I add this Proposition because there may be a love of an act of sin where there is not a constant course in it As a man that hath committed a murther out of revenge may love afterwards the very thoughts of that revenge though he never murther any more And a man that hath committed an act of Adultery may review it with pleasure though he never commit an act again But a good man cannot David is supposed to be inclined to the way of lying and dissembling though he might falter sometimes and look that way and perhaps fall into it yet never into a love of it therefore observe Psal 119.163 I hate and abhor lying but thy Law do I love A single hatred would not serve the turn but I hate and abhor I have not the least affection to this of any though I have the greatest natural inclination to it What was the reason Thy Law do I love There was another affection planted in his Soul which could not consist with a love to or allowance either of the habit or any one act of lying A good man hath yielded his Soul up to the government of Christ his affections are fully engaged he cannot see an equal amiableness in any other Object for he cannot lose his Eyes again his enlightened mind cannot be wholly blinded and deceived by Satan he walks not by the inveiglements of sense but by the unerring Rule of Faith so that though by some mists before his Eyes he may for a while be deluded yet as he cannot have a setled false Judgment so he cannot have a setled affection to any one act of sin 'T is one thing for a City to surrender it self to the Enemy out of affection and another thing to be forced by them Under a force they may retain their Loyalty to their lawful Prince There may be some passionate approbations of an act of sin Jonah was an Advocate for his own passion against God and made a very peremptory Apology for it Jonah 4.9 I do well to be angry even to the death Yet if we may judge by his former temper we cannot think he did afterwards defend it out of judgment as he did then out of passion for when the Lot fell upon him Jon. 2.9 12. he made no defence for his sin he very calmly wishes them to cast him into the Sea Where there is a passionate approbation it cannot be constant in a good man for when he returns to himself his abhorrences of the sin and of himself for it are greater as if by the greatness of his grief he would endeavour to make some recompence for the folly of his passion Observe by the way A good man may commit a sin with much eagerness and yet have a less affection to it in the very act than another who acts that sin more calmly because it may arise not from any particular inclination he hath in his temper to that sin but from the general violence of his natural temper which is common to him in that action This seems to be the case of Jonah both in this and the former act But if a man be more violent in that act of sin than he is in other things by his natural temper there is ground both for himself and others to think that sin hath got a great mastery over his affections Peter seems to be a man of great affections and of a forward natural temper he was very hasty to have Tabernacles built in the Mountain for his Master Moses and Elias and have resided there He hastily rebukes his Master he flung himself out of a Ship to meet our Saviour walking upon the water and after his Resurrection he leapt into the Sea to get to him So that Peter's denying his Master was not such an evidence of disaffection to him or love to the sinful act he was then surpriz'd by as it would have been in John or any other Disciple of a more sedate temper But this only by the way as a Rule both to judg your selves by and to moderate your Censures of others And consider That such acts of sin are not frequent The violence of a mans temper if godly cannot carry him out into a course of sin or a love to any one act As a wicked man may hit upon a good duty and perform it but not out of a settled love to God or habitual obedience to his Law so a good man may by surprize do an evil work not out of obedience to the Law of sin or any love to the sin it self What considerations may move a wicked man to a good duty may in some respect move a good man to a sinful act yet it is not to be called a duty in the one no more than it is to
Believers happincss Page 353. Vid. Believers the Church preserved in the midst of them Page 26 †of the Church their folly Page 37 †44 †Gods promise to his Church a comfort against all their designs Page 39 †to the Church the fiercest who Page 43 †design her destruction Page 44 †the nearer her deliverance the fiercer God's judgements on them Page 44 †destroyed by the same means whereby the Church is preserved Page 44 †in what times God destroys them Page 44 45 46 †why in those times Page 47 8 9 †how then destroyed Page 49 50 51 †Enmity to God unworthy Page 354 Enoch's Faith in Christ Page 1164. Essence of God not communicated in Regeneration Page 101. Evidences should be cleared up why and how Page 52 3 4. Eve her Faith in Christ Page 1165 6. whose sin greatest Adam's or hers Page 78 †Exaltation of Christs divine Nature in what sense Page 329. 1090 1 2. of his humane Page 329 1092 1093 1094 1095. the act of the Father Page 330 386. the reward of his death a Page 331 ad 334 863. very fit and congruous Page 334. the ends of it a Page â—34 ad 337 386 1099 1118 1334. the manner and nature of it Page 337. an encouragement to Faith Page 338. Vid. Faith comfortable to Believers Page 340 1. a 1102. ad 1106. terrible to the wicked Page 341 2 1102. the greatness of it Page 386. 1096 1097 1098. whether merited by Christ Page 1074 1075 6. necessary Page 386. a 1077. ad 1098. to be meditated on and why Page 1106 7. Vid. Glory of Christ Self Examination pleasant to a renewed man Page 113 114. will quicken him to praise Page 126. in the power of a natural man Page 185. a necessary duty Page 825 6. diligence requisite in it Page 827 8 9. men backward to it and why Page 828. the neglect of it folly Page 830. urged ibid. directions for it Page 831 832 833. 1365 1366. a means to cast out evil thoughts Page 16 †Self Examination before the Supper universally necessary a Page 793. ad 796. the object of it Page 777. a 796. ad 813. Examples good discourage sin and promote holiness Page 132. Excommunicated persons not to be debarred from the word Page 792. Experience Vid. Mercies received of the new birth want of it makes it hard to be conceived Page 69. Extremities the time wherein God saves his people Page 27 †46 7 8 †of the Church often very great 44 †Exhortations Vid. Commands Eternity of Punishment Vid. Punishment Events ungrounded imaginations about them sinful 4 †F. FAith God gives sufficient grounds for it but forces none to it Page 1. implanted in Regeneration Page 78 9. man naturally an Enemy to it and all its attendants Page 144 714 715 716 718. how far it could be exercised by Adam in innocence Page 189. whether purchased by Christ Page 212. encouragements to it Page 298 315 323 339 655. necessary to Salvation Page 319 349 700. pleasing to God and Christ Page 319 350 624 629 673. its firm foundation Page 323 327. 338 339. 347 348. 672 673. 1088. its nature and adjuncts Page 349 671 2. a 798 ad 802. qualifies for reconciliation with God Page 372. a low and reasonable condition Page 374. can 't be without knowledge Page 405. its seat Page 428. accompanies a saving knowledge Page 428. and knowledge encrease one another Page 430. should be much exercised Page 596 7. 1373. the choicest Grace Page 604. 671 2. may be where there are interruptions of its acts and doubtings Page 605 6. why made the condition of the New Covenant Page 646. due to Gods revelations a dictate of Nature Page 647 8. the root of all other Graces Page 649. weak the patience of God towards it wonderful Page 653. means to engage us to seek it Page 662. to be prized and God blessed for it Page 664. that God only can work it no excuse for an Unbeliever Page 706. motives to seek it Page 708. 1108 1153. humane not true Faith Page 720. 1 2. purifies the heart Page 723 4. the Devil a great Enemy to it and why Page 740. we should examine whether we have it Page 741 2. should be prized and strengthned because 't is so rare Page 745. the design of all Gods actions to promote it Page 744. necessary in a communicant Page 781. to be enquired after before he receives Page 797 8. and acted by him when he receives Page 753. 802 3. direct acts of it when to be exercis'd Page 832. how establisht Page 844. 1107. to be exercis'd as oft as we sin Page 1114. what keeps Life in it Page 1177. not required of all in an equal degree Page 1179. to be exercis'd before and under Temporal evils Page 1291. 84 5 †without it no pardon Page 106 †tho' weak interests us in pardon Page 113 †Faith its object God in Christ Page 349 â—50 1159. God the principal Page 1160 1 2. Christ the immediate Page 373. 1163. Christ was of the ancient Believers tho' not so distinct as of ours Page 848. 1163. ad 1171. of old exprest by waiting and trusting Page 1169. is in his person Page 1171. as sent and commission'd by God Page 305. 1172. in all his Offices Page 342. 1173. 1182. as crucifyed the more immediate object of it Page 870. a. 1173. ad 1177. such a Faith urged Page 854. 872. 904. 913. 1210. only as eying that justifies Page 1210. as risen and exalted Page 67. 1177. to be examin'd by its object Page 1179. in Christ urg'd Page 1179 80. in him solely wholly always Page 1181 2. Faithfulness of Christ to his charge Page 1335. 1360. Fall made man unfit unwilling unable to good Page 10 11 175. sadly depraved him Page 44. 143. the misery of man by it Page 197. 754. sense of the corruption by it a means of the new birth Page 62 3 135. and of Mortification Page 1321. insensibleness of it the cause of unbelief Page 731 2. an occasion of the greater discovery of God Vid. Attributes since it man not able to know God by the Creatures as he ought Page 483. Fall into sin upon it how 't is with a renewed man Page 98 99 †of others Vid. Sins of others Familiarity with God causes delight in Prayer Page 60 †God the Father the Author of Reconciliation Page 251 2. a. 258. ad 262. necessary he should be so a. Page 252. ad 262. his Agency in Redemption a. Page 262. ad 338. his special love to Christ as Mediator Page 673. Favour of God lost by sin regain'd by Regeneration Page 29 30. the fruit of Christ's Death Vid. Death of Christ follows upon pardon Page 110 †Fear of God can't be without knowledge Page 407. what caused by the Spirit in Conviction Page 570. 577. a preservative from Judgments Page 71 †of sin a sign of Pardon Page 116 †the duty of a pardon'd
voluptuousness fancy the pleasures in the ways of wisdom here and at God's right hand hereafter This is to deal with our hearts as Paul with his hearers The heads of the Catechism might be taken in order which would both encrease and actuate our knowledge Psal 40.5 to catch them with guile Stake your soul down to some serious and profitable mystery of Religion as the Majesty of God some particular Attribute his condescension in Christ the love of our Redeemer the value of his sufferings the vertue of his blood the end of his ascension the work of the Spirit the excellency of the soul beauty of holiness certainty of death terror of judgment torments of Hell and joys of Heaven Why may not that which was the subject of God's innumerable thoughts be the subject of ours God's thoughts and counsels were concerning Christ the end of his coming his death his precepts of holiness and promises of life and that not only speculatively but with an infinite pleasure in his own glory the creatures good to be accomplished by him Would it not be work enough for our thoughts all the day to travel over the length breadth height and depth of the love of Christ Would the greatness of the journey give us leisure to make any starts out of the way Having settled the Theme for all the day we shall find occasional assistances even from worldly businesses as Scholars who have some Exercise to make find helps in their own course of reading though the Book hath no design'd respect to their proper Theme Thus by imploying our minds about one thing chiefly we shall not only hinder them from vain excursions but make even common objects to be oyl to our good thoughts which otherwise would have been fuel for our bad Such generous liquor would scent our minds and conversations all the day that whatsoever motion came into our hearts would be tinctured with this spirit and savour of our morning thoughts as vessels having been filled with a rich wine communicate a relish of it to the liquors afterward put into them We might also more steadily go about our worldly business if we carry God in our minds as oâ—e foot of the Compass will more regularly move about the Circumference when the other remains firm in the Center 2. Look to the manner of it 1. Let it be intent Transitory thoughts are like the glances of the eye soon on and soon off they make no clear discovery and consequently raise no spritely affections Let it be one principal subject and without flitting from it for if our thoughts be unsteady we shall find but little warmth a burning glass often shifted fires nothing We must look at the things that are not seen as wistly as men do at a mark they shoot at 2 Cor. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.18 Such an intent meditation would change us into the image and cast us into the mould of those truths we think of it would make our minds more busie about them all the day as a glaring upon the Sun fills our eyes for some time after with the image of it To this purpose look upon your selves as deeply concern'd in the things you think of Our minds dwell upon that whereof we apprehend an absolute necessity A condemned person would scarce think of any thing but procuring a reprieve and his earnestness for this would bar the door against other intruders 2. Let it be affectionate and practical Meditation should excite a spiritual delight in God as it did in the Psalmist †Psa 104.34 My meditation of him shall be sweet I will be glad in the Lord. and a divine delight would keep up good thoughts and keep out impertinencies A bare speculation will tire the Soul and without application and pressing upon the will and affections will rather chill than warm devotion 'T is only by this means that we shall have the efficacy of truth in our wills and the sweetness in our affections as well as the notion of it in our understandings The more operative any truth is in this manner upon us the less power will other thoughts have to interrupt and the more disdainfully will the heart look upon them if they dare be impudent Never therefore leave thinking of a spiritual subject till your heart be affected with it If you think of the evil of sin leave not till your heart loath it if of God cease not till it mount up in admirations of him If you think of his Mercy melt for abusing it if of his Soveraignty awe your heart into obedient resolutions if of his Presence double your watch over your self If you meditate on Christ make no end till your hearts love him if of his Death plead the value of it for the justification of your persons and apply the vertue of it for the sanctification of your natures Without this practical stamp upon our affections we shall have light spirits while we have opportunity to converse with the most serious objects We often hear foolish thoughts breathing out themselves in a house of mourning in the midst of Coffins and trophies of death as if men were confident they should never die whereas none are so ridiculous as to assert they shall live for ever By this instance in a Truth so certainly assented to we may judg of the necessity of this direction in truths more doubtfully believed 7. Draw spiritual Inferences from occasional Objects David did but wistly consider the Heavens Psal 8.3 4. and he breaks out in self-abasement and humble admirations of God Glean matter of instruction to your selves and praise to your Maker from every thing you see It will be a degree of restoration to a state of innocency since this was Adam's task in Paradise Dwell not upon any created object only as a Virtuoso to gratifie your rational curiosity but as a Christian call Religion to the feast and make a spiritual improvement No creature can meet our eyes but affords us lessons worthy our thoughts besides the general notices of the power and wisdom of the Creator Thus may the Sheep read us a Lecture of patience the Dove of innocence the Ant and Bee raise blushes in us for our sluggishness and the stupid Oxe Isa 1.3 and dull Ass correct and shame our ungrateful ignorance And since our Saviour did set forth his own excellency in a sensible dress the consideration of those Metaphors by an acute fancy would garnish out divine truths more deliciously and conduct us into a more inward knowledge of the Mysteries of the Gospel He whose eyes are open cannot want an instructer unless he wants a heart Thus may a Tradesman spiritualize the matter he works upon and make his commodities serve in wholsom meditations to his mind and at once enrich both his Soul and his Coffers yea and in part restore the creatures to the happiness of answering a great end of their Creation which Man depriv'd
As God shews his mercy in his Peoples Redemption he will shew his strength in their conduct Exod. 15.13 He that made this deliverance a standing Monument of his Power entitles himself by it Isa 43.16 Thus saith the Lord which makes a way in the Sea a path in the mighty waters 2. His kindness to and care of his People When the straits are remediless and the counsels whereby the Projects are laid not to be defeated by humane skill when God seems to have forgot then in a seasonable deliverance he shews himself the careful Watchman of Israel When the Ship is in a raging storm and Christ asleep he will leave his own ease to keep his word and content his People When the Church thinks God hath forgotten his mercies and they have forgotten their dependance when the misery is so pressing that there is no faith of a deliverance left then Christ comes when faith is scarcely to be found upon the Earth Luke 18.8 to exalt his mercy in the depths of their misery and work terrible things they looked not for Isa 64.3 The Israelites would not have understood God's care in their protection without this or the like strait God had a new opportunity to shew his watchfulness over them to turn the cloud which went before them as their guide behind them for their defence Exod. 14.19 The scoffs of the Enemy at the Churches misery are God's motive to help her I will restore health to thee because they called thee an out-cast Jer. 30.17 'T is in straits we see God's salvation not man's Exod. 14.13 Stand still and see the salvation of the Lord. 3. His Justice He lets the Church be encompassed with miseries and the Enemies in a Combination against her that he may overthrow them at once God makes a quicker dispatch with the Aegyptians when they were united than when they had assaulted Israel with a smaller body His Righteousness gets glory at one blow when he makes them to lye down together Is 43.17 His Justice is unblemisht in striking when their wickedness is visibly ripe the equity of it must needs be subscribed that when the Enemies malice is greatest when they have no mixture of compassion 't is the clearest righteousness to crush them without any mixture of mercy God brings things to that pass that he may honour both his Justice and Mercy in the highest That the black horses and the white horses may march firm together Zech. 6.6 the black horses that brought death and Judgment Northward to Babylon where the Church was captive the white horses that followed them and brought deliverance to his People the one to be Instruments of his Judgments the other of his Mercies God loves to glorifie those two Attributes together he did so in the redemption of mankind by the death of his Son and he doth so in the deliverance of his Church there is a conformity of the Church to Christ in her distress that there may be a conformity of God's glory in temporal to his glory in eternal Salvation God singles out a full crop to be an harvest for both A wicked man is said to be waited for by the sword Job 15.22 God attends the best season for revenge when mercy to the one shall appear most glorious and vengeance on his Enemies most equitable and all disputes against his proceedings be silenced 2. It makes to the Churches Advantage God had a work to do upon Mount Sion and on Jerusalem before he would punish the stout heart of the King of Assyria and the glory of his high looks Isa 10.12 His end shall be attained in the correction of his Church before his glory shall be exalted in the destruction of her Enemies There are Enemies in the hearts of his People to be conquered by his grace before the Enemies to her peace and prosperity shall be defeated by his Power he will let them be in the fire till like gold they may have a purer honour in a brighter lustre 1. Humiliation is gain'd hereby God would not presently raze out the Canaanites lest the wild Beasts should increase upon them Deut. 7.22 Too quick deliverances may be occasions to multiply the wild Beasts of pride security and wantonness in the heart humility would have but little footing There is need of a sharp Winter to destroy the Vermin before we can expect a fruitful Spring Without humiliation the Church knows not how to receive nor how to improve any mercy The Enemies hasten their own mine by increasing the measure of their sins and Israels deliverance by being instruments to humble then hearts The sooner the plaister hath drawn out the corrupt matter the sooner it is cast into the fire God hereby prevents the growth of weeds in that ground he intends to enrich with new mercies 2. A Spirit of Prayer is excited Slight troubles make but drooping prayers Great straits make it gush out as the more the bladder is squeezed the higher the water springs We hear not of the Israelites crying to the Lord after their coming out of Aegypt till they had a sight of the formidable Army Exod. 14.10 They were sore afraid and the Children of Israel cried unto the Lord. Prayer gains mercies but scarce springs up free without sence of distress We then have recourse to Gods power whereby he is able to relieve us when we are sensible of our own weakness whereby we are unable to relieve our selves men will scarce seek to God or trust him while any creature though but a reed remains for their support they are destitute before they pray or believe God regards their prayers Psa 102.17 He will regard the prayer of the Destitute and not despise their prayer Distress causes importunity and God will do much for importunities sake Luke 11.8 3. Discovery of sincerity Hereby God discovers who are his people and who are not who are in the highest form of Christianity and who are not in the School or at least but in the lowest form he separates the good corn from the useless chaff No question but there were some among the Israelites that in this extremity acted faith upon the remembrance of the wonders God had wrought for them in Aegypt before their departure certainly they did not all murmur against Moses Were there no Calebs and Joshuahs that followed God fully in a way of faith and submission Their faith courage had not been conspicuous without this extremity Thundrings and Lightnings and terrible things in righteousness are to prove us whether the fear of God be before our faces that we sin not Exod. 20.18 20. God separates the dross You never know a new building without pulling down to separate the rubbish and rotten rafters from the sound materials Abraham was put upon hard work the imbruing his hands in the blood of his only Son to prove his integrity when God sees his sincerity he divers the blow not only delivers him from his grief his Son from his danger
3. God is more careful of his people than revengefull against his enemies He first orders the sealing of the mourners before he orders the destruction of the rebells he will first honour his mercy in the protection of the one before he will glorifie his justice in the destruction of the other The Angel hath orders to secure Lot before Sodom was fired The executioners of his wrath were to march after the securing Angel not before him Nor equal with him And were only to cut off those whom the Angel had passed by 4. If you take this mark for a mark on the Conscience then observe That Serenity of Conscience is a gift of God to his people in the time of severe judgments As when death is near the Conscience of a good man is most serene and sings sweetly in his breast the notes of his own integrity In judgments as well as in death God sets Conscience upon its pleasant notes But this mark is not properly meant here the Conscience is a mark to our selves but this is a mark to the executioners 5. The places where God hath manifested the glory of his Ordinances are the subjects of his greatest judgments upon their provocations Go through the City through Jerusalem That Jerusalem wherein I have manifested my glory which I have intrusted with my oracles which I have protected in the midst of enemies like a spark in the midst of many waters Go thorow that City into the midst of it and let not your eye spare 6. The greatest fury of God in a time of judgment often lights upon the Sanctuary v. 6. Begin at the Sanctuary defile the house Not a man of them escaped as Oecalampad notes v. 7. I was left He saw not in the vision what was done in the City but he was left alone in the Temple The whole Sanhedrim the 70 Ancients had revolted to Idolatry Ezek. 8.11 and the stroak first lights upon them v. 6. Then they began at the Ancient men which were before the house In the v. observe 1. Gods care in the preserving his people He Commands the Angel to go thorow the midst of the City and set a mark a visible mark upon their foreheads 2. The Qualification of the persons so preserved He doth not say All that have not committed Idolatry but such as sigh which signifies 1. The intenseness of their grief Sigh and cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes an intense groaning and sorrow 2. The Extensiveness of the Object All the Abominations Doct. Lamenting the sins of the times and places wherein we live is a duty incumbent on us acceptable to God and a great means of preservation under publick Judgments There are three Branches 1. 'T is a Duty 2. A Duty acceptable to God God has his Eye particularly upon them that practise it 3. 'T is a means of preservation under publick Judgments 1. 'T is a Duty If we are by the Praescript of God to bewail in confession the sins of our Forefathers committed before our being in the world certainly much more are we to lament the sins of the Age wherein we live as well as our own Levit. 26.40 If they shall confess their iniquity and the iniquity of their Fathers If then their uncircumcised be hubmled then will I remember my Covenant Posterity are part of the same body with their Ancestors and every member in a Nation is part of the body of a Nation every drop in the Sea is a part of the Ocean God made a standing Law for an annual Fast wherein they should afflict their Souls the tenth day of the seventh month answering to our September and backed it with a severe penalty He whose soul was not afflicted in that day should be cut off from among his people which the Jews understand of cutting off by the hand of the Lord Levit. 23.27 29. The particular sin for which they were thus annually to afflict their Souls was that national sin of the golden Calf in the Judgment of the Jewish Doctors It was also the practice of holy men in their private Retirements as Daniel Dan. 9.5 6. He bewails the sins of his Ancestors and Nehemiah Neh. 1.6 Much more it is our duty to bewail a present guilt The Churches Eyes are compared to the Fish-pools of Heshbon Cant. 7.4 in her weeping for her own and others sins To what purpose has God given us passions but to honour him withal And our affections of grief and anger cannot be better employ'd than for the interest nor better bestowed than for the service of him who implanted those passions in us Our natural motions should be ordered for the God of Nature and spiritual ordered for the God of Grace 1. This was the practice of Believers in all Ages Before the Deluge * Broughton Lives of the Fathers p. 7. Crit. in loc Seth called the name of his Son which was born at the time of the profaning the name of God in worship Enosh which signifies sorrowful or miserable that he might in the sight of his Son have a constant Monitor to excite him to an holy grief for the profaneness and Idolatry that entred into the Worship of God Gen. 4.26 He called his name Enos then began men to call upon the name of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane it by calling upon it The rational and most precious part of Lot was vexed with the unlawful deeds of the generation of Sodom among whom he lived 2 Pet. 2.7 8. he had a horrour and torment in his righteous Soul at the execrable villanies he saw committed by his neighbours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflicted under it as under a grievous burden It was a rack to him as the other word v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The meekest man upon Earth with grief and indignation breaks the Tables of the Law when he saw the holiness of it broken by the Israelites and expresseth more his regret for that than his honour for the material Stones wherein God had with his own finger engraven the Orders of his will He is more desirous to destroy the Idol than preserve the Tables Such an indignation against their sin could not well be without grief for it David a man of the greatest goodness upon Record had a Deluge of tears because they kept not God's Law Psal 119.136 Rivers of waters run down mine eyes because they keep not thy Law Besides his grief which was not a small one horrour seiz'd upon him upon the same account Psal 119.53 like a storm that tost him to and fro How doth poor Isaiah bewail himself and the People among whom he lived as men of polluted lips Isa 6.5 Perhaps such as could hardly speak a word without an Oath or by hypocritical lip-service mocked God in the very Temple Jeremy is upon the same practice Jer. 13.17 when his Soul should weep in secret for the pride of the people and as if he was not satisfied with a few tears
a Page 36. ad 44 1320. its duties Page 39 40 41. its rewards a Page 41. ad 44. 114 400 416. different degrees of glory in it Page 59. ignorant man could take no pleasure there Page 411. God not known comprehensively there Page 413. there a perpetual encreasing in knowledge Page 432. should be longed for and why Page 454 a fruit of Christs death Page 852 898. assured by Christs Exaltation Page 1089. Vid. Exaltation Salvation a means to make us long for it Page 1108. the inhabitants of it their standing owing to grace Page 1368. in it great delight Page 61 †Heavenly-mindedness how promoted Page 1107. our duty Page 1154. Hell the damned sin there Page 313. its pains sharp and eternal a Page 695. ad 698. Holiness pleasant to a renewed man Page 92 3. natural to him yet voluntary Page 89 90. in it consists chiefly the Image of God Page 104. in heart and life a mark of Regeneration Page 122. to be followed by the Regnerate Page 130 131 2. of God shewed in Regeneration Page 215. habitual in Christ why and from whom Page 293 4. of God shewn in Christ Page 307 510 511. as display'd in him to be reverenced Page 752. affronted by unbelief Page 623. engaged to secure weak grace Page 1326. Holiness no Salvation without it Page 14 15. 38 1320. light of nature cannot work it Page 491. Vid. Sanctification Honour affectation of it a cause of unbelief Page 738 9. Hopes of speeding causes delight in Prayer Page 60 †strong of mercy no argument of pardon Page 114 †Humiliation wrought by the spirit in conviction Page 578. frequent its advantages Page 14 †60 †117 †promoted by delays of deliverance Page 48 †Vid. Sorrow Humility a means of the New birth Page 135. should be in a Regenerate man Page 202. 217. saving knowledge attended with it a Page 424. ad 427. a means to attain Divine knowledge Page 472. to be acted in the Supper Page 754. of Christ in his Death Page 904. a means of perseverance Page 1374. a preservative from Judgments Page 71 †Hypocrites are unbelievers Page 729. I. IAcob his Faith in Christ Page 1169. Jealousies of God unworthy Page 373. 354. natural to us Page 716. holy men should avoid them Page 1366. Idleness causes bad thoughts Page 14. 15. †Idolatry rooted out by the Christian Religion Page 517. Idolaters the Churches fiercest Enemies Page 43 †Jews the manner how they shall be converted Page 233. severely punisht for unbelief Page 685 6. before Christ's time shall be punisht for sinning against that light they had Page 690. the ground of their opposition to Christ Page 733. 736. 738. their blindness in expecting the Messiah as a temporal Conqueror Page 869. Their former happiness and present misery Page 1295 6. Ignorance what excuses what not Page 446. 7. 705. of man in the things of God natural and great Page 441 2. 711. under the Gospel wilful and inexcusable Page 443. 517 8. men will not own it Page 443 4. common Page 444. motives to get rid of it a Page 445. ad 448. directions Vid. Knowledge bewaild Christ pities and relieves Page 450. Ignorant persons could not be happy in Heaven Page 411. conceited of their knowledge Page 443. not true Christians Page 445. to be excluded from the Sacrament and why Page 784 ad 788. Illumination necessary Page 153 4. 392. 497. 515. 599. only from God Page 467. Vid. Knowledge Vnderstanding Image of God Vid. Likeness to God Christ is Page 475 6. Images to worship God by them is against the light of Nature Page 480. Imaginations men prone to carnal ones of spiritual things Page 711. Imitation of God by the new Creature Page 104. none his Children without it Page 874. Immutability of God known by the Creatures Page 479. Imperfections to be lamented Page 228. Impotence in man to renew himself great and universal Page 141. at conversion made sensible of it Page 141. of what kind Page 142 3 4. 194. wherein it appears Page 144. ad 147. 931. natural men do not believe it Page 190. God vindicated in his commands and promises c. notwithstanding this Page 187. ad 196. regenerate and unregenerate should be humble under a sense of it Page 202 3. sense of it a means of Regeneration Page 203. insensibleness of it a cause of unbelief Page 731 2. Spirit convinces of it Page 583. Imputation of our sins to Christ Page 310. 866 7 8. 105 †of Christ's sufferings to us and whence Page 868 9. 1200. the ground of Justification Page 1198 9. 105. †Incarnation necessary though man had not sinned Page 916. of Christ known by the ancient Believers Page 1170. Inconstancy of man naturally great Page 569. Independency of God overthrown by free-willers Page 156 7. Infirmities the best not free from Page 89 †Insensibleness a cause of unbelief Page 73 1 2 3. Instrument of Regeneration Vid. word Instruments Vid. Means Intercession of Christ properly for sins after a state of Faith Page 1113. how ancient Page 1116. 1138. part of his Priestly-Office Page 1117. grounded on his Oblation and distinct from it Page 1118. of Christ and the Spirit how they differ Page 1119. how Christ manageth it in Heaven a Page 1125. ad 1128. perpetual a Page 1128. ad 1130. efficacious a Page 1130. ad 1139. 1345. for Believers only Page 1113. 1140. for every Believer particularly Page 1140. for what a Page 1141. ad 1147. 1343 4. as Mediator distinct from his Prayer as man Page 1132. 1153. an evidence of the love of God and Christ Page 1148. abused and contemn'd how Page 1149. miserable to want an interest in it Page 1150. comfortable to Believers Page 1150. 1 2. an interest in it to be sought and how obtain'd Page 1153. Believers should dayly have recourse to it ib. Christ to be loved and glorifyed for it Page 1154. Intercessor Christ the only one and no other to be set up with him Page 1115. 1149. 1125. the necessity of one seen by the Heathens Page 1116. what kind of one he is Page 1112. a 1119. ad 1125. 1345. Interest in Christ to be examin'd before the Supper Page 793. we should be sensible of our need of it Page 951. Inventions witty first appeared among the wicked Page 438. Joy in God not without knowledge Page 407. Judas whither at the Sacrament Page 793. Judgments spiritual on those that neglect the Gospel Page 61. all have their commission from God Page 65 †how to avoid them Page 69 †74. how sweetned Page 75 †we have just fears of them ibid. Vid. Punishment Justification never without Regeneration Page 32. known by it Page 52. not more necessary than it Page 56. how they differ Page 71 2. how it differs from Adoption and Reconciliation Page 244. founded on what Page 321 2. Vid. Imputation desires of it by our own Righteousness natural Page 717. of Believers secur'd by Christ's Exaltation Page