we should not know them 2. Changeable in their Resolutions like the Wind that blows strongly in the East presently turns about to the West they resolve to be virtuous but quickly repent of their Resolutions Their Minds are like a sick Man's Pulse alters every half Hour these the Apostle compares to Waves of the Sea and wandring Stars Iud. 13. They are not Pillars in God's Temple but Reeds 3. Others are changeable in their Friendship quickly love and quickly hate sometimes will put you in their Bosom then excommunicate you out of their Favour thus they change as the Camelion into several Colours But God is Immutable Use 2. See the Vanity of the Creature there are Changes in every thing but in God Ps. 62.9 Men of high degree are vanity and men of low degree are a lye O quantum est in rebus inane We look for more from the Creature then God hath put into it The World rings Changes the Creature hath two Evils in it it promiseth more then we find and it fails us when we most need it There is a Failure in Omni. A Man desires to have his Corn ground the Water fails and then his Mill cannot go The Mariner is for a Voyage the Wind either doth not blow or it is contrary and he cannot sail One depends upon another for the payment of a Promise and he fails and is like a Foot out of joynt Who would look for a fixed Stability in the vain Creature As if one should build Houses on the Sand where the Sea comes in and overflows The Creature is true to nothing but Deceit and is constant only in its Disappointments 'T is no more wonder to see Changes fall out here below then to see the Moon dressing itself in a new shape and figure look to meet with Changes in every thing but in God Use 3. Comfort to the Godly 1. In case of Losses if an Estate be almost boyld away to nothing if lose dear Friends by Death here 's a double Eclipse but this is the Comfort God is Unchangeable I may loose these things but I cannot lose my God he never dies When the Fig-tree and Olive failed yet God did not fail Hab. 3.17 I will joy in the God of my salvation The Flowers in the Garden dye but a Man's Portion remains So outward things dye and change but Psal. 73.26 Thou art the strength of my heart and my portion for ever 2. In case of Sadness of Spirit when God seems to cast off the Soul in Dejection Cant. 5.6 My beloved had withdrawn himself yet God is Unchangeable He is Immutable in his Love he may change his Countenance but not his Heart Ier. 31.4 I have loved thee with an everlasting love Hebrew Gnolam A Love of Eternity If once God's Electing Love riseth upon the Soul it never sets Isa. 54.10 The mountains shall be removed but my loving kindness shall not depart from thee nor the covenant of my peace be removed God's Love stands faster then the Mountains God's Love to Christ is Unchangeable and he will no more cease loving Believers then he will cease loving Christ. Use 4. of Exhortation Get an Interest in this Unchangeable God then thou art as a Rock in the Sea immovable in midst of all Changes Quest. How shall I get a part in this Unchangeable God Resp. By having a Change wrought in thee 1 Cor. 6.11 But ye are washed but ye are sanctified When we are changed A tenebris ad lucem so chang'd as if another Soul did live in the same Body by this Change we are interested in the Unchangeable God Trust to this God only who is Unchangeable Isa. 2.22 Cease from man leave trusting to the reed but trust to the rock of ages He that is by Faith in garrison'd in God is safe in all Changes he is like a Boat that is tyed to an immovable Rock He that trusts in God trusts in that which cannot fail him he is Unchangeable Heb. 13.5 I will never leave thee nor forsake thee Health may leave us Riches Friends may leave us but saith God I 'll not leave thee my Power shall support thee my Spirit shall sanctifie thee my Mercy shall save thee I will never leave thee O trust in this Unchangeable God God is jealous of two things Of our Love and of our Trust He is jealous of our Love least we love the Creature more then him therefore he makes it prove bitter And of our Trust least we should place more Confidence in it then him therefore he makes it prove unfaithful Outward Comforts are given us as Baits by the way to refresh us but not as Crutches to lean on If we make the Creature an Idol what we make our Trust God makes our Shame O trust in Deo Immutabili We like Noah's Dove have no footing for our Souls till we get into the Ark of God's Unchangeableness Psal. 125.1 They that trust in the Lord shall be as mount Sion which cannot be removed God is Unchangeable in his Decree what he hath decreed from Eternity is unalterable Isa. 46.11 My counsel shall stand Argument That God's eternal Counsel or Decree is Immutable If God changeth his Decree it must be from some Defect of Wisdom or Foresight in God for that is the reason why Men do change their Purposes through a want of Foresight they see something after which they did not see before But this cannot be the cause why God should alter his Decree because his Knowledge is perfect he sees all things in one intire Prospect before him Object But is not God said to Repent there seems to be a Change in his Decree Ioâ— 3.10 The Lord repented of the evil that he said he would do unto them Resp. Repentance is attributed to God figuratively and improperly Num. 23.19 He is not man that he should repent There may be a Change in God's Work but not in his Will God may will a Change but not change his Will Mutat sententiam non decretum God may change his Sentence but not his Decree As suppose a King shall cause the Sentence to be passed upon a Malefactor whom he intends to save notwithstanding this Sentence the King doth not alter his Decree So God threatned Destruction to Nineveh Chap. 3.4 but the People of Nineveh repenting God spared them here God changed his Sentence but not his Decree it was what had laâ—n in the Womb of his Purpose from Eternity Object But if God's Decree be Unchangeable and cannot be Revers'd then to what purpose should we use the Means our Endeavours towards Salvation cannot alter his Decree Resp. This Decree of God doth not take off my Endeavour for he that hath decreed my Salvation hath decreed it in the use of Means and if I neglect the Means I go about to Reprobate myself no Man argues thus God hath decreed how long I shall live Ergo I will not use Means to preserve Life not eat and drink God hath
in Splendour above the brightest Cherub 2. Christ will come as a Friend Indeed if the Saints Judge were their Enemy they might fear Condemning But he who Loves them and Pray'd for them is their Judge he who is their Husband is their Judge therefore they need not fear but all things shall go well on their side Thirdly The Trial it self which hath a Dark and a Light Side 1. A Dark Side It will fall heavy on the Wicked The Judge being set the Books are opened Rev. 20.12 The Book of Conscience and the Book of God's Remembrance and now the Sinners Charge being Read and all their Sins laid open their Murder Drunkenness Uncleanness Christ will say Sinner what can you plead for your selves that the Sentence of Death should not pass The Wicked being Convicted will be Speechless Then follows that Dismal Sentence Mat. 25.41 Ite Maledicti Depart from me ye Cursed into Everlasting-Fire prepared for the Devil and his Angels He that said to God Depart from me Job 21.14 and to Religion Depart from me must now hear that Word pronounced from his Judge Depart from me a dreadful Sentence but Righteous Psal. 51.4 The Sinner himself shall cry Guilty Though the Wicked have a Sea of Wrath yet not one Drop of Injustice And when once the Sentence is past it is irreversible there is no appealing to an Higher Court 2. The Trial hath a Light side It will be for the encreasing the Joy and Happiness of the Righteous The Day of Judgment will be a Day of Iubile to them I. At that Day Christ their Judge will own them by Name Those whom the World scorn'd and look'd upon as Precisians and Fools Christ will take by the Hand and openly acknowledge them to be his Favourites What is Christ's Confessing of Men Luke 12.8 but his open acknowledging them to be precious in his Eyes II. Christ as Judge will plead for them It is not usual to be both Judge and Advocate to sit on the Bench and to Plead but it shall be so at the Day of Judgment First Christ will plead his own Blood for the Saints These Persons I have paid a Price for they are the Travail of my Soul they have sinned but my Soul was made an Offering for their Sin Secondly Christ will vindicate them from all unjust Censures Here they were strangely mis-represented to the World as Proud Hypocritical Factious Paul was called a Seditious Man the Head of a Faction Acts 24.5 But at the Day of Judgment Christ will clear the Saints Innocency then he will bring forth their Righteousness as the Light Psal. 37.6 As he will wipe off Tears from their Eyes so Dust from their Name Moses when he was charg'd with Ambition that he took too much upon him comforted himself with this To Morrow will the Lord shew who are his Numb 16.5 So may the Saints when reproached comfort themselves with the Day of Judgment then will Christ say who are his Then the Saints shall come forth as the Wings of a Dove covered with Silver Thirdly Christ as Judge will Absolve them before Men and Angels As Pilate said of Christ I find no Fault in this Man John 18.38 So will Christ say of the Elect I find no Fault in them I pronounce them Righteous Then follows Come ye Blessed of my Father Inherit the Kingdom Mat. 25.34 As if Christ should say O ye happy ones the delight of my Soul the Fruit of my Sufferings stand no longer at the Bar ye are Heirs apparent of the Crown of Heaven enter and take possession At the Hearing of this Sentence with what ravishing Joy will the Saints be fill'd This Word Come ye Blessed will be Musick to their Ear and a Cordial to their Heart Fourthly Christ will mention before Men and Angels all the Good Deeds the Saints have done Mat. 25.35 I was an Hungred and ye gave me Meat I was Thirsty and you gave me Drink you that have wept in Secret for Sin that have shewn any Love to Christ's Name that have been rich in Good Works Christ will take notice of it at the last Day and say Well done Good and Faithful Servants He himself will be the Herauld to proclaim your Praises Thus shall it be done to the Man whom Christ delights to Honour Fifthly Christ will call his Saints from the Bar to sit upon the Bench with him to Judge the World Iude 14. Behold the Lord cometh with Ten Thousands of his Saints to execute Iudgment upon all 1 Cor. 6.2 Know ye not that the Saints shall Iudge the World The Saints shall sit with Christ in Judicature as Justices of Peace with the Judge they shall applaud Christs Righteous Sentence on the Wicked and as it were Vote with Christ. This as it is a great Honour to the Saints so it must needs add to the Sorrows of the Wicked to see those whom they once hated and derided to sit as Judges upon them Sixthly The Saints shall be fully Crowned with the Enjoyment of God for ever They shall be in his sweet Presence in whose Presence is fullness of Ioy Psal. 16.11 And this shall be for ever The Banner of God's Love shall be eternally Display'd the Joys of Heaven are without intermission and expiration 1 Thes. 4.17 And so shall we be ever with the Lord. Use. As it is sad News to the Wicked they shall not stand in Iudgment Psal. 1.5 They shall come to Judgment but they shall not stand in Judgment viz. they shall not stand acquitted they shall not stand with Boldness but sneak and hang down their Head and not be able to look their Judge in the Face so it is great Consolation to the Godly When the Apostle had said The Lord shall descend from Heaven with a Shout with the Voice of the Arch-Angel and the Trump of God he presently adds Wherefore comfort one another with these Words 1 Thes. 4.16.18 1. The Day of Judgment is comfort in respect of Weakness of Grace A Christian is ready to be troubled to see his Grace so minute and imperfect but at the last Day if Christ find but a Dram of True Grace it shall be accepted If thine be true Gold though it be many Grains too light Christ will put his Merits into the Scales and make it pass current 2. It is a comfort to such of the Saints who have met with Unrighteous Iudgment in the World who have been wrong'd of their Estates in Law-Suits or had their Lives taken away by an Unrighteous Sentence Christ will judge over things again and will give a Righteous Sentence if your Estates have been taken away wrongfully you shall be restored a Thousand fold at the Day of Judgment If you have lost your Lives for Christ yet you shall not lose your Crown You shall wear a Garland made of the Flowers of Paradise which fadeth not away Bran. I. Meditate much upon the Day of Judgment Feathers swim upon the Water but Gold sinks into
our Fruits of Obedience must not be blown off by the Wind of Persecution Iohn 15.16 I have chosen you that you should go and bring forth Fruit and that your Fruit should remain Use. It reproves them who live in a wilful breach of Gods Commandments in Malice Uncleanness Intemperance they walk Antipodes to the Commandment To live in a wilful breach of the Commandment is First Against Reason Are we able to stand it out against God 1 Cor. 10.22 Do we provoke the Lord are we stronger than he Can we measure Arms with God Can Impotency stand against Omnipotency A Sinner in acting Sin acts against Reason Secondly It is against Equity We have our Being from God and is it not equal we should obey him who gives us our Being We have all our Subsistence from God and is it not fitting that as God gives us our Allowance we should give him our Allegiance If a General gives his Soldier Pay he is to march at his Command so that to live in the breach of his Commands is against Equity Thirdly It is against Nature Every Creature in its kind obeys Gods Laws 1. Animate Creatures obey him God spake to the Fish and it set Ionah ashoar Ionah 2.10 2. Inanimate Creatures the Wind and the Sea obey him Mark 4.41 The very Stones if God give them a Commission will cry out against the Sins of Men Hab. 2.11 The Stone shall cry out of the Wall and the Beam out of the Timber shall answer it None disobeys God but Man and the Devil and can we find none to joyn with else Fourthly It is against Kindness How many Mercies have we to allure us to obey Miracles of Mercy therefore the Apostle joyns these Two together Disobedient and Unthankful 2 Tim. 3.2 And this dyes a Sin of a Crimson colour And as the Sin is great for it is a contempt of God a hanging out of the Flag of Defiance against God and Rebellion is as the Sin of Witchcraft so the Punishment will be proportionable Such cut themselves off from Mercy Gods Mercy is for them that keep his Commandments but no Mercy to them that live in a wilful breach of them All God's Judgments set themselves in Battel Array against the Disobedient 1. Temporal Judgments Lev. 26.15 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not 2 Thes. 1.8 Such as break the Golden Chains of Gods Commands God hath Iron Chains to hold them Chains of Darkness in whch the Devils are held Iude 6. As long as there is Eternity God hath time enough to reckon with all the wilful Breakers of his Commandments Quest. How shall we do to keep Gods Commandments Resp. Beg the Spirit of God We cannot do it in our own Strength the Spirit must work in us both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and to do Phil. 2.13 When the Loadstone draws the Iron moves when Gods Spirit draws then we run in the way of Gods Commandments Of the Commandments Exod. 20.7 Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless c. THis Commandment has Two Parts First A Negative expressed that we must not take Gods Name in vain viz. Cast any Reflection or Dishonour upon Gods Name Secondly An Affirmative imply'd That we should have a care to Reverence and Honour his Name but that I shall speak to more fully when I come to the First Petition in the Lord's Prayer Hallowed be thy Name I shall now speak of the Negative expressed in this Commandment or the Prohibition Thou shalt not take the Name of the Lord thy God in Vain The Tongue is an unruly Member all the Parts and Organs of the Body are defiled with Sin as every Branch of Wormwood is bitter but the Tongue is full of deadly Poison Iam. 3.8 There is no one Member of the Body doth more break forth into Gods Dishonour than the Tongue therefore this Commandment is a Bridle for the Tongue it is to bind the Tongue to its good Behaviour Thou shalt not take the Name of the Lord thy God in vain And this Prohibition is back'd with a strong Reason For the Lord will not hold him guiltless that is he will not hold him Innocent Men of Place and Eminency take it hainously to have their Names abused and will inflict heavy Penalties on the Offenders The Lord will not hold him guiltless that taketh his Name in vain God looks upon him as a Criminal Person and he will severely punish him Well then the thing to be insisted on is that great care must be had that the Holy and Reverend Name of God be not prophaned by us or taken in vain Quest. How many ways may we be said to take Gods Name in vain Resp. I. We take Gods Name in vain when we speak slightly and irreverently of his Name Deut. 28.58 That thou mayst fear this Glorious and Fearful Name the Lord thy God David speaks of God with Reverence Psal. 50.1 The Lord even the most mighty God Psal. 83.18 That Men may know that thou whose Name alone is Jehovah art the most high over all the Earth And the Disciples speaking of Jesus did hallow his Name Luke 24.19 Iesus of Nazareth which was a Prophet mighty in Deed and Word before God and all the People When we mention the Names of Kings we give them some Title of Honour as Excellent Majesty So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven When we speak slightly of God or his Works God interprets it to be a Contempt and it is a taking his Name in vain II. When we profess Gods Name but do not live answerable to it it is a taking his Name in vain Titus 1.16 In Words they profess him but in Works they deny him When Mens Tongues and Lives cross one another when under a Mask of Profession Men will Lye and Couzen and be Unclean these make use of Gods Name to abuse him they take his Name in vain Simulata Sanctitas duplex iniquitas Rom. 2.24 The Name of God is blasphemed among the Gentiles through you When the Heathens saw the Iews who professed to be Gods People to be Scandalous this made them speak Evil of God and hate the true Religion for their sakes III. We take Gods Name in vain when we use Gods Name in Idle Discourse God is not to be spoken of but with an Holy Awe upon our Hearts and to bring Gods Name in at every turn when we never think of God to say O God or O Christ or As God shall save my Soul this is taking Gods Name in vain and how many are guilty in this kind Though they have God in their Mouths they have the Devil in their Hearts 'T is a wonder that Fire doth not come out from the Lord and consume them as it did Nadab
any Affliction befal you remember God sees it is that which is fit for you or it should not come your Cloaths cannot be so fit for you as your Crosses God's Providence may sometimes be secret but it is always wise Tho' we may not be silent under God's Dishonour yet we should learn to be silent under his Displeasure 3. You that are Christians believe that all God's Providences shall conspire for the good of his People and shall promote their Salvation at last The Providences of God are sometimes dark and our eyes dim and we can hardly tell what to make of them but when we cannot unriddle Providence believe it shall work together for the good of the Elect Rom. 8.28 The Wheels in a Watch seem to move cross one to another but they help forward the Motion of the Watch and make the Larum strike so the Providences of God seem to be cross Wheels but for all that they shall carry on the Good of the Elect. The pricking of a Vein is in itseâ—f evil and hurtful but as it prevents a Fevor and tends to the Health of the Patient so it is good So Affliction in itself is not glorious but grievous but the Lord turns this to the good of his Saints Poverty shall starve their Sins Affliction shall prepare them for a Kingdom Therefore Christians believe that God loves us that he will make the most cross Providences to promote his Glory and our Good 4. Let this be an Antidote against Immoderate Fear for nothing comes to pass but what is ordain'd by God's Decree and ordered by his Providence We sometimes fear what the Issue of things will be Men grow high in their Actings let us not make things worse by our Fear Men are limited in their Power and shall not go one Hair's breadth further then God's Providence will permit He might let Sennacherib's Army march towards Ierusalem but he shall not shoot one Arrow against it Isa. 38.36 Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand When Israel was compassed in between Pharoah and the Red Sea no question some of their hearts did begin to tremble and they look'd upon themselves as dead Men but Providence so ordered it that the Sea was a safe Passage to Israel and a Sepulchre to Pharaoh and all his Host. Use 2. Comfort in respect of the Church of God God's Providence reacheth in a more special manner to his Church Isa. 27.2 Sing ye unto her A vineyard of red wine God waters this Vineyard with his Blessings and watcheth over it by his Providence I the Lord keep it night and day Such as think totally to ruin the Church must do it in a time when it is neither Day nor Night for the Lord keeps it by his Providence Night and Day What a miraculous Conduct of Providence had Israel God led them by a Pillar of Fire gave them Manna from Heaven set the Rock abroach God by his Providence preserves his Church in the midst of Enemies which is as to see a Spark kept alive in the Ocean or a Flock of Sheep among Wolves God saves his Church strangely 1. By giving Unexpected Mercies to his Church when she looked for nothing but Ruine Psal. 126.1 When the Lord turned the captivity of Sion we were like them that dream How strangely did God raise up Queen Esther to preserve alive the Iews when Haman had got a bloudy Warrant sign'd for their Execution 2. Strangely by saving in that very way in which we think he will destroy God works sometimes by Contraries He raiseth his Church by bringing it low The Bloud of the Martyrs hath watered the Church and made it more fruitful Exod. 1.12 The more they afflicted them the more they multiplied The Church is like that Plant Gregory Nazianzen speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it lives by dying and grows by cutting 3. Strangely in that he makes the Enemy do his Work When the People of Amon and Moab and Mount Seir came against Iudah God set the Enemy one against another 2 Chr. 20.23 The children of Amon and Moab stood up against them of Mount Seir to slay them and when they had made an end of the inhabitants of Seir every one help'd to destroy another In the Powder-Treason he made the Traytors to be their own Betrayers God can do his work by the Enemies hand God made the Aegyptians send away the People of Israel laden with Jewels Exod. 12.36 The Church is the Apple of God's Eye and the Eye-lid of his Providence doth daily cover and defend it 5. Let the merciful Providences of God cause Thankfulness We are kept alive by a Wonder-working Providence Providence makes our Cloaths warm us our Meat nourish us We are fed every day out of the Alms-basket of God's Providence That in Health that we have an Estate it is not our Diligence but God's Providence Deut. 8.18 Thou shalt remember the Lord thy God for he it is that gives thee power to get wealth Especially if we go a stâ—p higher we may see cause of Thankfulness That we should be born and bred in a Gospel Climate that we should live in such a place where the Sun of Righteousness shines this is a signal Providence Why might not we have been born in such places where Paganism prevails That Christ should make himself known to us and touch our hearts with his Spirit when he passeth by others Whence is this but from the miraculous Providence of God which is the Effect of his Free-grace Use 3. See here that which may make us long for that time when the great Mystery of God's Providence shall be fully unfolded to us Now we scarce know what to make of God's Providences therefore are ready to Censure what we do not understand but in Heaven we shall see how all God's Providences Sickness Losses Sufferings carried on our Salvation Here we see but some dark pieces of God's Providence and it is impossible to judge of God's Works by Pieces but when we come to Heaven and see the full Body and Pourtraicture of God's Providence drawn out in its lively Colours it will be a glorious Sight to behold Then we shall see how all God's Providences help'd to fulfil his Promises Never a Providence but we shall see had either a Wonder or a Mercy in it The Covenant of Works Quest. IX I Proceed to the next Question What special Providence did God exercise towards Man in the Estate wherein he was created Answ. When God created Man he entred into a Covenant of Life with him upon Condition of perfect Obedience forbidding him to eat of the Tree of Knowledge upon pain of death For this consult with Gen. 2.16 17. And the Lord commanded the man saying of every Tree of the Garden thou mayest freely eat but of the Tree of the Knowledge of Good and Evil thou shalt not eat for in the day thou
manner Thirdly When are the Seasons Fourthly Why God delivers Fifthly How the deliverances of the Godly and Wicked out of Trouble differ First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God doth deliver his Children out of Troubles Psal. 22.4 Our Fathers trusted in thee they trusted and thou didst deliver them 2 Tim. 4.17 And I was delivered out of the Mouth of the Lion viz. from Nero. Psal. 66.11 12. Thou laidst Affliction upon our Loins but thou broughtest us out into a Wealthy Place Psal. 30.5 Heaviness may endure for a Night but Ioy cometh in the Morning God brought Daniel out of the Lions Den Sihon out of Babylon God in his due time gives an issue out of trouble Psal. 68.20 The Tree which in Winter seems dead in the Spring revives Post nubila Phaebus Affliction may leap on us as the Viper did on Paul but at last this Viper shall be shaked off 'T is called a Cup of Affliction Isa. 51.17 The Wicked drink a Sea of Wrath the Godly drink only a Cup of Affliction and God will say shortly Let this Cup pass away God will give his People a Goal Delivery Secondly Quest. In what manner doth God deliver his People out of Trouble Resp. He doth it like a God in Wisdom 1. He doth it sometimes suddenly as the Angel was caused to fly swiftly Dan. 9.21 So God sometimes makes a Deliverance fly swiftly upon the Wing and on a Suddain he turns the shadow of Death into the Light of the Morning As God gives us Mercies above what we can think Ephes. 3.20 so sometimes before we can think of them Psal. 126.1 When the Lord turned the Captivity of Sion we were like them that Dreamed we were in a Dream we never thought of it Ioseph could not have thought of such a sudden Alteration to be the same Day freed out of Prison and made the chief Ruler in the Kingdom Mercy sometimes doth not stick long in the Birth but it is brought forth on a sudden 2. God sometimes delivers his People strangely That the Whale which swallow'd up Ionah should be a means to bring him safe to Land God sometimes delivers his People in that very way they think he will destroy In Bringing Israel out of Egypt God stirred up the Hearts of the Egyptians to hate them Psal. 105.22 And that was the means of their Deliverance He brought Paul to Shoar by a contrary Wind and upon the broken Pieces of the Ship Acts 27.44 Thirdly Quest. When are the times and Seasons that God usually delivers his People out of the Bondage of Affliction Resp. 1. When they are in the greatest Extremity When Ionah was in the Belly of Hell then Chap. 2.5 Thou hast brought up my Life from Corruption When there is but an Hairs breadth between the Godly and Death then God ushers in Deliverance When the Ship in the Gospel was almost covered with Waves then Christ awoke and rebuked the Wind. When Isaac was upon the Altar and the Knife going to be put to his Throat then comes the Angel Lay not thy Hand upon the Child When Peter began to sink then Christ took him by the Hand Cum duplicantur lateres venit Moses When the Tale of Brick was doubled then comes Moses the Temporal Saviour When the People of God are in the greatest danger then appears the Morning Star of Deliverance When the Patient is ready to faint now the Cordial is given 2. The Second Season is when Affliction hath done its Work upon them When it hath effected that God hath sent it for As First When it hath humbled them Lam. 3.19 Remembring my Affliction the Wormwood and Gall my Soul is humbled in me When Gods Corrosive hath eat out the Proud Flesh. Secondly When it hath tamed their Impatience Before they were proud and impatient like froward Children that would struggle with their Parents but when their curst Hearts are tamed and they say as Micah 7.9 I will bear the Indignation of the Lord because I have sin'd against him and as Eli It is the Lord let him do what seems him good Let him hedge me with Thorns if he will plant me with Grace 3 When they are more Partakers of God's Holiness Heb. 12.10 they are more full of Heavenly-Mindedness When the sharp Frost of Affliction hath brought forth the Spring Flowers of Grace now the Cross is sanctified and God will bring them out of the House of Bondage Luctus in laetitiam vertetur cineres in Corollas When the Metal is refined then it is taken out of the Furnace When Affliction hath heal'd us now God takes off the smarting Plaister Fourthly Quest. Why doth God bring his People out of the House of Bondage Resp. Hereby he makes way for his own Glory Gods Glory is dearer to him than any thing besides it is a Crown-Jewel God by raising his People raiseth the Trophies of his own Honour He glorifies his Attributes His Power Goodness Truth do all Ride in Triumph 1. His Power If God did not sometimes bring his People into Trouble how would his Power be seen in bringing them out He brought Israel out of the House of Bondage with Miracle upon Miracle he saved them with an outstretched-Arm Psal. 114.5 What ailed thee O thou Sea that thou fleddest c. It is spoken of Israel's March out of Egypt when the Sea fled and the Waters were parted each from other Here was the power of God set forth Ier. 32.27 Is any thing too hard for me God loves to help when things seem past hope he creates Deliverance Psal. 124.8 He brought Isaac out of a Dead Womb and the Messiah out of a Virgins Womb. O how doth his Power shine forth when he overcomes seeming Impossibilities and works a Cure when things look desperate 2. His Truth God hath made Promises to his People when they are under great pressures to deliver them and his Truth is engaged in his Promise Psal. 50.15 Call-upon me in the Day of Trouble I will deliver thee Job 5.19 He shall deliver thee in Six Troubles and in Seven How is the Scripture bespangled with these Promises as the Firmament is with Stars either God will deliver them from Death or by Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will make a way to escape 1 Cor. 10.13 When Promises are verified God's Truth is magnified 3. His Goodness God is full of Compassion to such as are in Misery The Hebrew Word Racham for Mercy signifies Bowels God hath Soundings of Bowels Isa. 63.15 And this Sympathy stirs up God to deliver Isa. 63.9 In his Love and in his Pity he Redeemed them This makes way for the Triumph of Gods Goodness First He is Tender-hearted he will not over-afflict he cuts asunder the Bars of Iron he breaks the Yoaks of the Oppressor Thus all his Attributes ride in Triumph in the saving his People out of Trouble Fifthly Quest. How the Deliverances of the Godly and Wicked out of Trouble differ Resp. 1. The deliverances of
Prov. 5.8 Come not nigh the Door of her House He who would be free from the Plague must not come near the Infected House Under the Law the Nazarite was forbid to drink Wine nor might he eat Grapes of which the Wine was made Rule 4. In relato subintelligitur correlatum Where one Relation is named in the Commandment there another Relation is included Where the Child is named there the Father is included Where there is the Duty of Children to Parents mentioned there is included also the Duty of Parents to Children Where the Child is commanded to honour the Parent there is implyed that the Parent is also commanded to instruct to love to provide for the Child Rule 5. Where greater Sins are forbidden there lesser Sins are also forbidden Though no Sin in its own Nature is little yet comparatively one may be less than another Where Idolatry is forbidden there is forbidden Superstition or bringing any Innovation into God's Worship which he hath not appointed As the Sons of Aaron were forbid to worship an Idol so to Sacrifice to God with strange Fire Lev. 10.1 Mixture in Sacred things is like a dash in the Wine which though it gives it a colour yet doth but debase and adulterate it 'T is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed it is to tax God's Wisdom as if he were not Wise enough to appoint the manner how he will be served Rule 6. The Law of God is Copulative Lex est Copulativa The First and Second Table are knit together Piety to God and Equity to our Neighbour These Two Tables which God hath joined together must not be put asunder Try a Moral Man by the Duties of the First Table Piety to God and there you will find him Negligent Try an Hypocrite by Duties of the Second Table Equity to his Neighbour and there you find him Tardy He who is strict in the Second Table but neglects the First or he who is zealous in the First Table but neglects the Second his Heart is not right with God The Pharisees were the Highest Pretenders to the First Table Zeal and Holiness but Christ detects their Hypocrisie Mat. 23.23 Ye have omitted Judgment Mercy and Faith They were bad in the Second Table they omitted Judgment that was being Just in their Dealings Mercy in Relieving the Poor and Faith that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables and our Obedience must set Seal to both Rule 7. God's Law forbids not only the Acting of Sin in our own Persons but being accessary to or having any Hand in the Sins of others Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others Resp. 1. By Decreeing Unrighteous Decrees and imposing on others that which is unlawful Ieroboam made the People of Israel to Sin he was accessary to their Idolatry by setting up golden Calves So David though he did not in his own Person kill Uriah yet because he wrote a Letter to Ioab to set Uriah in the Fore-front of the Battle and it was done by his command therefore he was accessary to Uriah's Death and the Murther of him was laid to David's Charge by the Prophet 2 Sam. 12.9 Thou hast kill'd Uriah the Hittite with the Sword 2. We become accessary to the Sins of others by not hindering them when it is in our power Qui non prohibet cum potest jubet If a Master of a Family sees his Servant break the Sabbath or hears him Swear and lets him alone doth not use the power he hath to suppress him he becomes accessary to his sin Eli for not punishing his Sons when they made the Offering of the Lord to be abhorred made himself guilty 1 Sam. 3.14 He that suffers an Offender to escape unpunished makes himself an Offender 3. By counselling abetting or provoking others to sin Achitophel made himself guilty of the Fact by giving Counsel to Absalom to go in and defile his Fathers Concubines 2 Sam. 16.21 He who shall tempt and solicit another to be Drunk though he himself be sober yet being the occasion of anothers sin he is accessary to it Hab. 2.15 Woe unto him that giveth his neighbour drink that puttest thy Bottle to him 4. By consenting to anothers sin Saul did not cast one stone at Stephen yet the Scripture saith Saul was consenting to his Death Acts 8.1 Thus he had an hand in it if several did combine to Murther a Man and they should tell another of their intent and he should give his consent to it he were guilty though his hand were not in the Murther yet his Heart was in it Though he did not act it yet he did approve it so it became his sin 5. By Example Vivitur Exemplis Examples are powerful and cogent setting a bad Example occasions another to sin and so a Person becomes accessary If the Father Swears and the Child by his Example learns to Swear the Father is accessary to the Childs sin he taught him by his Example As there are Diseases Hereditary so Sins Rule 8. The last Rule about the Commandments is this that though we cannot by our own strength fulfil all these Commandments yet doing quoad posse what we are able the Lord hath provided Encouragement for us There is a three-fold Encouragement 1. That though we have not Ability to obey any one Command yet God hath in the New Covenant promised to work that in us which he requires Ezek. 36.27 I will cause you to walk in my Statutes God commands us to love him Alas how weak is our Love It is like the Herb that is hot only in the first Degree But God hath promised to Circumcise our Hearts that we shall love him Deut. 30.6 He that doth command us will inable us God commands us to turn from sin but alas we have not power to turn therefore God hath promised to turn us to put his Spirit within us and turn the Heart of stone into flesh Ezek. 36.26 There is nothing in the Command but the same is in the Promise Therefore Christian be not discouraged though thou hast no strength of thy own yet God will give thee this strength The Iron hath no power to move but when the Load-stone draws it it can move Isa. 26.12 Thou hast wrought all our works in us 2. Though we cannot exactly fulfil the Moral Law yet God will for Christ's sake mitigate the Rigour of the Law and accept of something less than he requires God in the Law requires exact Obedience yet he will accept of sincere Obedience He will abate something of the Degree if there be Truth in the inward parts God will see the Faith and pass by the Failing The Gospel remits something of the Severity of the Moral Law 3. Wherein our personal Obedience comes short God will be pleased to accept us in our Surety Eph.
Wood to take Fire and indeed what needs so many Words in the Commandment Thou shalt not make any Graven Image or the likeness of any thing in Heaven Earth Water Sun Moon Stars Male Female Fish Thou shalt not bow down to them I say what needed so many Words but to shew how subject we are to this sin of false Worship It concerns us therefore to resist this sin Where the Tide is apt to run with greater force there we had need make the Banks higher and stronger the Plague of Idolatry is very infectious Psal. 106.35 36. They were mingled among the Heathens and served their Idols It is my Advice to you to avoid all occasions of this Sin 1. Come not into the Company of Idolatrous Papists dare not to live under the same Roof with them You run into the Devils Mouth Iohn the Divine would not be in the Bath where Cerinthus the Heretick was 2. Go not into their Chappels to see their Crucifixes or hear Mass As the looking on an Harlot draws to Adultery so the looking on the Popish guilded Picture may draw to Idolatry Some care not though they go and see their Idol-worship indeed a Vagrant that hath nothing to lose cares not though he goes among Thieves Such as have no goodness in them care not into what Idolatrous Places they come or what Temptations they cast themselves upon but you who have a Treasure about you good Principles take heed the Popish Priests do not rob you of your Principles and defile you with their Images 3. Dare not to joyn in Marriage with Image-worshippers Solomon though a Man of Wisdom yet his Idolatrous Wives drew away his Heart from God the People of Israel entred into an Oath and Curse that they would not give their Daughters in Marriage to the Idolaters Nehem. 10.30 For a Protestant and Papist to Marry is to be unequally yoaked 2 Cor. 6.14 and there is more danger the Papist will corrupt the Protestant than hope the Protestant will convert the Papist Mingle Wine and Vinegar the Vinegar will sooner sour the Wine than the Wine will sweeten the Vinegar 4. Avoid Superstition which is a Bridge leads over to Rome Superstition is the bringing in any Ceremony Fancy or Innovation into Gods worship which he never appointed This is very provoking to God because it reflects much upon his Honour as if he were not wise enough to appoint the manner of his own Worship God hates all strange Fire to be offered in his Temple Lev. 10.1 A Ceremony may in time bring to a Crucifix They who contend for the Cross in Baptism why may they not as well have the Oyl Salt and Cream the one being as antient as the other Such as are for Altar-worship they who will bow to the East may in time bow to the Host. Take heed of all occasions of Idolatry Idolatry is Devil-worship Psal. 106.37 And if you search through the whole Bible there is no one Sin that God hath more followed with Plagues than Idolatry the Jews have a Saying that in every Evil which befals them there is uncia aurei vituli an Ounce of the Golden Calf in it Hell is a Place for Idolaters Rev. 22.15 For without are Idolaters Synesius calls the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rejoycer at Idols because Image-worshippers help to fill Hell That you may be preserved from Idolatry and Image-worship 1. Get good Principles that you may be able to oppose the Gain-sayer Whence doth the Popish Religion get ground not from the goodness of their cause but from the ignorance of the People 2. Get love to God The Wife that loves her Husband is safe from the Adulterer and the Soul that loves Christ is safe from the Idolater 3. Pray that God will keep you Though it is true there is nothing in an Image to tempt for if we pray to an Image it cannot hear and if we pray to God by an Image he will not hear I say there is nothing to tempt yet we know not our own Hearts or how soon we may be drawn to Vanity if God leave us therefore pray that you be not enticed to false Worship or receive the Mark of the Beast in your right hand or Forehead Pray Psal. 119.117 Hold thou me up and I shall be safe Lord let me neither mistake my way for want of Light or leave the true way for want of Courage 2. Let us Bless God who hath given us the Knowledge of his Truth That we have tasted the Hony of his Word and our Eyes are enlightned Bless him that he hath shewn us the Pattern of his House the right Mode of Worship That he hath discovered to us the Forgery and Blasphemy of the Romish Religion Let us pray that God will preserve pure Ordinances and powerful Preaching among us Idolatry came in at first by the want of good Preaching Then the People began to have golden Images when they had wooden Priests Of the Ten Commandments Exod. 20.5 For I the Lord thy God am a jealous God visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me 1. I The Lord thy God am a jealous God The first reason why Israel must not worship graven Images is because the Lord is a jealous God Exod. 34.14 The Lord whose name is Jehovah is a jealous God Jealousie is taken in a good sense and so God is jealous for his People 2. In a bad Sense and so God is jealous of his People 1. In a good Sense and so God is jealous for his People Zech. 1.14 Thus saith the Lord I am jealous for Jerusalem and for Zion with a great jealousie God hath a dear Affection to his People they are his Hephsibah or Delight Isa. 62.4 The Apple of his Eye Zech. 2.8 To express how dear they are to him and how tender he is of them Nihil charius pupilla oculi Drusius They are his Spouse adorn'd with the Jewels of Grace They lye near to his Heart He is jealous for his Spouse therefore will be avenged on them who go to wrong her Isa. 42.13 The Lord shall stir up jealousie like a man of war he shall roar he shall prevail against his enemies What is done to the Saints God takes as done to himself 2 Kings 19.22 and the Lord will undo all them that afflict Sion Zeph. 3.19 I will undo all that afflict thee 2. Jealousie is taken in a bad Sense and so God is jealous of his People And so it is taken in this Commandment I the Lord thy God am a jealous God I am jealous lest you should go after false Gods or worship the true God in a false manner lest you defile your Virgin Profession by Images God will have his Spouse keep close to him and not go after other Lovers Hos. 3.3 Thou shalt not be for another man God cannot bear a Corrival Our conjugal Love viz. a Love joyn'd with Adoration
Glory upon our Bodies We shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels not for substance but quality our Bodies shall be agile and nimble now our Bodies are as a weight then they shall be as a wing moving swiftly from place to place our Bodies shall be full of clarity and brightness like Christs glorious Body Phil. 3.21 The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour made more illustrious they shall be so clear and transparent that the Soul shall sparkle through them as the Wine through the Glass 2. God will put Glory upon our Souls If the Cabinet of the Body shall be so illustrious of what orient brightness shall the Jewel be Then will be the great Coronation-day when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away O how glorious will that Garland be which is made of the Flowers of Paradise Who then would not hallow and glorifie Gods Name and spread his renown in the World who will put such immortal Honour upon his People as eye hath not seen nor ear heard nor can it enter into the heart of man to conceive 7. Vlt. Such as do not hallow Gods Name but profane and dishonour it God will pour contempt upon them though they be never so great and though cloathed in Purple and Scarlet yet they are abhorred of God and their name shall rot Though the name of Iudas be in the Bible and the name of Pontius Pilate be in the Creed yet their names stand there for Infamy as being Traytors to the Crown of Heaven Nahum 1.14 I will make thy grave for thou art vile It is spoken of Antiochus Epiphanes he was a King and his name signifie◠Illustrious yet God esteemed him a vile Person to show how base the wicked are in Gods esteem he compares them to things most vile to chaff Psal. 1.4 to dross Psal. 119.118 and the filth that fomes out of the Sea Isa. 57.20 and as God doth thus vilely esteem of such as do not hallow his Name so he sends them to a vile place at last Vagrants are sent to the House of Correction Hell is the House of Correction which the Wicked are sent to when they dye Let all this prevail with us to hallow and sanctifie Gods Name Quest. What may we do to honour and sanctifie Gods Name Answ. Let us get 1. A sound Knowledge of God 2. A sincere Love to God 1. A sound Knowledge of God Take a view of his superlative Excellencies his Holiness his incomprehensible Goodness The Angels know God better than we therefore they sanctifie his Name and sing Hallelujahs to him and let us labour to know him to be our God Psal. 48.14 This God is our God We may dread God as a Judge but we cannot honour him as a Father till we know he is our God 2. Get a sincere Love to God A Love of Appretiation and a Love of Complacency to delight in him Iohn 21.15 Lord thou knowest I love thee He can never honour his Master who doth not love him The reason Gods Name is no more hallowed is because his name is no more loved So much for the First Petition MATTH vi 10 Thy Kingdom come A Soul truly devoted to God joyns heartily in this Petition Adveniat Regnum tuum Thy Kingdom come In which words this great Truth is implyed that God is a King he who hath a Kingdom can be no less than a King Ps. 47.7 God is King of all the earth And he is a King upon his Throne Psal. 47.8 God sitteth upon the throne of his holiness 1. He hath a Regal Title High and Mighty Isa. 57.15 Thus saith the high and lofty one 2. He hath the Ensigns of Royalty his Sword Deut. 32.41 If I whet my glittering sword He hath his Scepter Heb. 1.8 A scepter of Righteousness is the scepter of thy Kingdom 3. He hath his Crown Royal Rev. 19.12 On his head were many crowns he hath his Iura Regalia his Kingly Prerogatives he hath power to make Lawes to seal Pardons which are the Flowers and Jewels belonging to his Crown Thus the Lord is King And 2. He is a great King Psal. 95.3 A great King above all Gods He is great in and of himself and not like other Kings who are made great by their Subjects That he is so great a King appears 1. By the immenseness of his Being Ier. 23.24 Do not I fill heaven and earth saith the Lord. His center is every where he is no where included yet no where excluded he is so immensly great That the heaven of heavens cannot contain him 1 Kings 8.27 2. His greatness appears by the effects of his Power He made heaven and earth Psal. 124.8 and can unmake it God can with a Breath crumble us to dust with a Word he can unpin the World and break the Axle-Tree of it in pieces He pours contempt upon the mighty Iob 12.21 He cuts off the spirit of Princes Psal. 76.12 He is Lord Paramount who doth whatever he will Psal. 115.2 He weigheth the mountains in scales and the hills in a ballance Isa. 40.12 3. God is a Glorious King Psal. 24.10 Who is this King of Glory the Lord of Hosts he is the King of Glory He hath internal Glory Psal. 93.1 The Lord reigneth he is cloathed with majesty Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders but all their Glory and Magnificence is borrowed but God is cloathed with Majesty his own Glorious Essence is instead of Royal Robes and he hath girded himself with strength Kings have their guard about them to defend their Persons because they are not able to defend themselves but God needs no guard or assistance from others He hath girded himself with strength His own Power is his Life-guard Psal. 89.6 Who in the heaven can be compared unto the Lord who among the Sons of the mighty can be likened unto the Lord God hath a prehiminence above all other Kings for Majesty Rev. 19.16 He hath on his vesture a name written Rex Regum King of Kings He hath the highest Throne the richest Crown the largest Dominions and the longest Possession Psal. 29.10 The Lord sitteth King for ever Though God hath many Heirs yet no Successors He sets up his Throne where no other King doth he rules the Will and Affections his Power binds the Conscience Angels serve him all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King Prov. 8.15 By me Kings reign and to this Lord Iehovah all Kings must give account and from Gods Tribunal there is no appeal VSE I. Br. 1. If God be so great a King and sits King for ever then it is no disparagement for us to serve him Deo servire est regnare It is an Honour to serve a King If the Angels fly swiftly upon the King of Heavens message Dan.
their chrystal streams the Sun inlightens others with its golden beams the more a Christian is enobled with Grace the more he besiegeth Heaven with his Prayers for others If we are Members of the Body Mystical we cannot but have a sympathy with others in their wants and this sympathy sets us a praying for them David had a publick Spirit in Prayer Psal. 125.4 Do good O Lord unto those that be good Though he begins the Psalm with Prayer for himself Psal. 51.1 Have Mercy upon me O God yet he ends the Psalm with Prayer for others ver 18. Do good in thy good pleasure unto Sion VSE III. It is matter of Comfort to the Godly who are but low in the World yet they have the Prayers of Gods people for them they pray not only for the increase of their Faith but their Food that God will give them Daily Bread He is like to be rich who hath several stocks going so are they in a likely way to thrive who have the Prayers of the Saints going for them in several parts of the World So much for this second word in the Petition Give us Thirdly The thiâ—â— word in the Petition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day We pray not give us Bread for a month or a year but a day Give us this day Quest. Is it not lawful to lay up for afterwards Doth not the Apostle say He who provides not for his Family is worse than an Infidel 1 Tim. 5.8 Answ. 'T is true it is lawful to lay up for Posterity but our Saviour hath taught us to pray Give us this day our bread for two Reasons 1. That we should not have carking care for the future We should not set our Wits upon the tenter or torment our selves how to lay up great Estates if we do vivere in diem if we have but enough to supply for the present it may suffice Give us this day Take no thought for to morrow Matth. 6.34 God fed Israel with Manna in the wilderness and he fed them from hand to mouth sometimes all their Manna was spent and if any one had asked them where they would have their break-fast next morning they would have said our care is only for this day God will rain down what Manna we need If we have Bread this day do not distrust Gods Providence for the future 2. Our Saviour will have us pray Give us bread this day to teach us to live every day as if it were our last We are not to pray give us Bread to morrow because we do not know whether we shall live while to morrow but Lord give us this day it may be our last day we shall live and then we shall need no more VSE If we pray for Bread only for a day Give us this day then you who have great Estates have cause to be thankful you have more than you pray for you pray but for Bread for one day and God hath given you enough to suffice you all your life What a bountiful God do you serve Two things may make rich Men thankful 1. God gives them more than they deserve 2. God gives them more than they pray for Fourthly The fourth thing in the Petition is Our bread Quest. Why is it called our Bread when it is not ours but Gods Answ. 1. We must understand it in a qualified sense it is our Bread being gotten by honest industry There are two sorts of Bread that cannot properly be called our Bread 1. The Bread of Idleness 2. The Bread of Violence 1. The Bread of Idleness Prov. 31.27 She eateth not the bread of idleness An idle Person doth vivere aliena quadra he lives at another bodies cost and is at their finding Prov. 1.25 His hands refuse to labour We must not be as the Drones which eat the honey that other Bees have brought into the hive If we eat the bread of Idleness this is not our own bread 2 Thess. 3.11 12. There are some that walk disorderly working not at all such we command that they work and eat their own bread The Apostle gives us this hint that such as live idly do not eat their own Bread 2. The Bread of Violence We cannot call this our Bread for it is taken away from others That which is gotten by stealth or fraud or any manner of extortion is not our Bread it belongs to another He who is a bird of prey who takes away the Bread of the Widow and Fatherless he eats that Bread which is none of his nor can he pray for a Blessing upon it Can he pray God to bless that which he hath gotten unjustly 2. It is called our Bread by vertue of our Title to it There is a twofold title to Bread 1. A Spiritual Title In and by Christ we have a right to the Creature and may call it our Bread As we are Believers we have the best Title to Earthly things we hold all in capite 1 Cor. 3.22 All things are yours by what Title Ye are Christs 2. A Civil Title which the Law confers on us To deny Men a Civil Right to their Possessions and make all common it opens the door to Anarchy and Confusion VSE See the priviledge of Believers they have both a Spiritual and a Civil Right to what they possess They who can say Our Father can say our Bread Wicked Men tho' they have a Legal right to what they possess yet not a Covenant right they have it by Providence not by Promise with Gods leave not with his Love Wicked Men are in Gods eye no better than usurpers all they have their Money and Land is like Cloth taken up at the Drapers which is not paid for but this is the sweet priviledge of Believers they can say our Bread Christ being theirs all is theirs O how sweet is every bit of Bread dip'd in Christs Blood How well doth that Meat relish which is a pledge and earnest of more The Meal in the barrel is an earnest of our Angels food in Paradise Here is the priviledge of Saints they have a right to Earth and Heaven Fifthly The fifth and last thing in this Petition is the thing we pray for Daily Bread Quest. What is meant by Bread Answ. Bread here by a Synechdoche speciei pro genere is put for all the Temporal Blessings of this Life Food Fuel Clothing Quicquid nobis conducit ad bene esse Aust. whatever may serve for Necessity or sober Delight VSE Learn to be contented with that allowance God gives us If we have Bread a competency of these outward things let us rest satisfied We pray but for Bread Give us our daily Bread we do not pray for superfluities not for Quails or Venison but for Bread that which may support Life Tho' we have not so much as others so full a Crop so rich an Estate yet if we have the staff of Bread to shore us up from falling let us be content most people are
Temptation strikes at some Grace more than other As in tempting he aims at some Persons more than others so he aims at some Grace more than other and if he can prevail in this he knows what an advantage it will be to him If you ask what Grace it is that Satan in his Temptations doth most strike at I Answer it is the Grace of Faith He lays the Train of his Temptation to blow up the Fort of our Faith Fidei scutum percutit Why did Christ pray more for Peter's Faith than any other Grace Luk. 22.32 Because Christ saw that his Faith was most in danger the Devil was striking at this Grace Satan in Tempting Eve did labour to weaken her Faith Gen. 3.1 Yea hath God said ye shall not eat of every Tree of the Garden The Devil would perswade her that God had not spoken Truth and when he had once wrought her to distrust then she took of the Tree 'T is called Scutum fidei the Shield of Faith Ephes. 6.16 Satan in Tempting strikes most at our Shield he assaults our Faith True Faith though it cannot be wholly lost yet it may suffer a great Eclipse Though the Devil cannot by Temptation take away the Life of Faith yet he may the lively acting He cannot Gratiam diruere but he may debilitare Quest. But why doth Satan in Tempting chiefly set upon our Faith A. 1 King 22.31 Fight neither with small nor great save onely with the King So Faith is as it were the King of the Graces it is a Royal Princely Grace and puts forth the most Majestick and noble Acts therefore Satan fights chiefly with this Kingly Grace I shall shew you the Devils Policy in assaulting Faith most First Because this is the Grace doth Satan most Mischief it makes the most resistance against him 1 Pet. 5.9 Whom resist stedfast in Faith No Grace doth more bruise the Serpents Head than Faith Faith is both a Shield and a Sword defensive and offensive 1. It is a Shield A shield guards the Head defends the Vitals the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough 2. Faith is a Sword it wounds the Red Dragon Quest. How comes Faith to be so strong that it can resist Satan and put him to flight Answ. 1. Because Faith brings the strength of Christ into the Soul Sampson's strength lay in his Hair ours lies in Christ If a Child be assaulted it runs and calls to its Father for help So when Faith is assaulted it runs and calls Christ and in his Strength overcomes 2. Faith furnisheth it self with store of Promises the Promises are Faith's Weapons to fight with Now as David by Five Stones in his Sling wounded Goliah 2 Sam. 17.40 So Faith puts the Promises as Stones into its Sling I will never leave thee nor forsake thee Heb. 13.5 He will not break the bruised reed Matt. 12.20 He will not suffer you to be tempted above that ye are able 1 Cor. 10.13 The Lord will shortly bruise Satan under your feet Rom. 16.20 None shall pluck you out of my Fathers hands Joh. 10.29 Here are Five Promises like five Stones put in the Sling of Faith and with these a Believer wounds the Red Dragon Now Faith being such a Grace that doth so resist and wound Satan he will watch his opportunity that he may batter our shield though he cannot break it 2. Satan strikes most at our Faith and would weaken and destroy it because Faith hath a great influence upon all the other Graces Faith sets all the Graces a-work Like some rich Clothier that gives out a stock of Wool to the Poor and sets them all a Spinning So Faith gives out a stock to all the other Graces and sets them a working Faith sets Love a-work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.6 Faith which worketh by love When once the Soul believes God's Love this kindles Love to God The believing Martyrs burned hotter in Love than in Fire Faith sets Repentance a-work When the Soul believes there is Mercy to be had and that this mercy is for him this sets the eyes a Weeping O saith the Soul that ever I should offend so gracious a God Repenting tears drop from the eye of Faith Mark 9.24 The Father of the Child cried out with tears Lord I believe Faith set his eyes abroach with Tears therefore the Devil hath most spight at Faith and by his Temptations would undermine it because it is such an Operative Grace it sets all the other Graces on work If the Devil cannot destroy our Faith yet if he can disturb it if he can hinder and stop the actings of Faith he knows all the other Graces will be lame and unactive If the Spring in a Watch be stopp'd it will hinder the motion of the Wheels If Faith be down all the other Graces are at a stand 21. Subtilty of Satan in Tempting is In broaching those Doctrines that are Flesh-pleasing Satan knows the Flesh loves to be gratified it cries out for ease and liberty it will not endure any yoke unless it be lined and made soft The Devil will be sure so to lay his bait of Temptation as to please and humour the flesh The Word saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strive as in an Agony to enter into Glory Crucifie the Flesh Take the Kingdom of Heaven by holy Violence Now Satan to enervate and weaken these Scriptures comes with Temptations and flatters the Flesh. He tells Men there needs no such Strictness Why so much zeal and violence a softlier pace will serve sure there is an easier way to Heaven There needs no breaking the heart for Sin do but confess to a Priest or tell over a few Beads or say some Ave Maries and this will procure you a Pardon and give you admission into Paradise Or the Devil can go another way to work if he sees Men startle at Popery then he stirs up the Flattering Antinomian and he comes in another Disguise and saith What needs all this cost What needs Repenting Tears These are legal VVhat need you be so strict in your Obedience Christ hath done all for you you may make use of your Christian Liberty This Temptation draws away many it takes them off from strictness of life He who sells cheapest shall have most Customers The Devil knows this is a cheap easie Doctrine which will please the flesh and he doth not doubt but he shall have Customers enough 22. Subtilty of Satan in Tempting is in Reference to Holy Duties His policy is either to hinder from duty or discourage in duty or put Men on too far in duty I. To hinder from Duty as 1 Thes. 2.18 I would have come once and again but Satan hindred me So many Duties of Religion had been performed but Satan hindered The hand of Ioab is in this There are Three Duties which the Devil is an enemy to and labours to keep us from 1. Meditation He will let Men
Grace in them Had they no Grace the Devil would not disturb them where he keeps possession all is in peace Luk. 11.21 his Temptations are to rob the Saints of their Grace a Thief will not assault an empty House but where he thinks there is Treasure A Pyrate will not set upon an empty Ship but that is full fraught with Spices and Jewels so the Devil most assaults the people of God because he thinks they have a rich treasure of Grace in their Hearts and he would rob them of that What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging upon it the Devil throws his temptations at you because he sees you have so much fruit of Grace growing upon you Tho to be tempted is a trouble yet to think why you are tempted is a comfort 3 The third Rock of support or comfort is that Jesus Christ is near at hand and stands by us in all our temptations Here take notice of two things 1. Christs sympathy in temptation 2. Christs succour in temptation 1. Christs Sympathy in our temptations Nobis compatitur Christus Heb. 4.15 We have not an High-priest who cannot be touch'd with the feeling of our Infirmities Jesus Christ doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sympathise with us he is so sensible of our Temptations as if he himself lay under them and did feel them in his own Soul As in Musick when one string is touched all the rest sound So Christs Bowels sound we cannot be Tempted but he is touched If you saw a Wolf worry your Child would you not pity your Child You cannot pity it so as Christ doth tempted ones Christ had a fellow feeling when he was upon Earth much more now in glory Quest. But how can it stand with Christs glory now in Heaven to have a fellow-feeling of our miseries and temptations Answ. This fellow-feeling in Christ ariseth not from any infirmity or passion but from the mystical union between him and his Members Zach. 2.8 He that toucheth you toucheth the Apple of mine Eye Every injury done to a Saint Christ takes as done to him in Heaven every temptation is a striking at Christ and he is touch'd with the feeling of our temptations 2. Christs succour in temptation as the good Samaritan first had compassion on the wounded Man there was Sympathy then he poured in Wine and Oil there was succour Luke 10.34 So when we are wounded by the Red Dragon Christ is first touched with compassion and then he pours in Wine and Oil Heb. 2.18 in that he himself hath suffer'd being tempted he is able to succour them that are tempted The Greek word to succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to run speedily to ones help so fierce is Satan so frail is Man that Christ who is God-man runs speedily to his help When Peter was ready to sink and said Lord save me Christ presently stretched forth his hand and caught him So when a poor Soul is tempted and cries to Heaven for help Lord save me Christ comes in with his Auxiliary Forces Noscit Christus our Lord Jesus knows what it is to be tempted therefore is so ready to succour such as are tempted it hath been an observation that child-bearing Women are more pittiful to others in their Travails than such Women as are Barren So the Lord Jesus having been in Travail by Temptations and Sufferings is more ready to pity and succour such as are tempted Concerning Christs succouring the Tempted consider two things 1. Christs Ability to succour 2. His Agility to succour 1. Christs Ability to succour Heb. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able to succour them that are tempted Christ is call'd Michael Rev. 12.7 which signifies Who is like God Tho' the Tempted Soul is weak yet he fights under a good Captain The Lion of the Tribe of Iudah When a tempted Soul fights Christ comes into the Field as his Second Michael will be too hard for the Dragon when the Devil lays the Siege of a Temptation Christ can raise the Siege when he please He can beat through the Enemies quarters and can so rout Satan that he shall never be able to rally his forces any more Jesus Christ is on the Saints side and who would desire a better Live-guard than Omnipotency 2. Christs Agility in succouring As Christ is able to succour the tempted so he will certainly succour them Christs power inables him his love inclines him his faithfulness engageth him to succour tempted Souls This is a great comfort to a Soul in Temptation he hath a succouring Saviour as God did succour Israel in the Wilderness among fiery Serpents they had the Rock set abroach the Manna the Pillar of Cloud the Brazen Serpent what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation stung with the Devil that fiery Serpent Alexander being asked how he could sleep so securely when his Enemies were about him said Antipater is awake who is always vigilant So when our tempting Enemy is near us Jesus Christ is awake who is a Wall of Fire about us There is a great deal of succour to the tempted in the Names given to Christ. As Satans names may terrifie so Christs names may succour The Devil is called Apollyon the Devourer Rev. 9.11 Christ is called a Saviour the Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Strong man Mat. 12.29 Christ is call'd el Gibbor the mighty God Isa. 9 6. the Devil is call'd the Accuser Rev. 12.10 Christ is called the Advocate 1 Ioh. 2.1 The Devil is called the Tempter Mat. 4.3 Christ is called the Comforter Luke 2.25 The Devil is call'd the Prince of Darkness Christ is call'd the Sun of Righteousness The Devil is call'd the Old Serpent Christ is call'd the Brazen Serpent that Heals Iohn 3.15 Thus the very names of Christ have some succour in them for Tempted Souls Quest. How and in what manner doth Christ succour them that are tempted Answ. Several ways 1. Christ succours them by sending his Spirit whose works it is to bring those promises to their mind which are fortifying Iohn 14.26 he shall bring all things to your remembrance The Spirit furnisheth us with promises as so many Weapons to fight against the old Serpent Rom. 16.20 the Lord will shortly bruise Satan under your feet 1 Cor. 10.13 God will not suffer you to be tempted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that ye are able Gen. 3.15 The Seed of the Woman shall break the Serpents Head We are oft in times of Temptation as a Man that hath his House beset and cannot find his Weapons he hath his Sword and his Gun to seek now in this case Christ sends his Spirit and he brings things to our remembrance that help us in our Combat with Satan The Spirit of Christ doth to one that is tempted as Aaron and Hur did to Moses they put a Stone under him and held up his Hands and
boast what we will do to morrow The Apostle seems in the Text to meet with them by way of Answer Do ye know all this Then the greater is your Sin that you do it not To him that knoweth to do good and doth it not to him it is Sin I shall only explain this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him it is Sin that is it is an heinous Sin it is Sin with a witness every infirmity every thing that falls short of the Rule is Sin much more that which contradicts the Rule this man's Sin hath an Emphasis it is a crimson Sin and it shall have a greater punishment He that knew his Master's Will and did it not shall be beaten with many stripes Luke 12.47 If he that sins ignorantly be damned then he that sins knowingly shall be double damned 1. Doct. implied That we ought to know to do good know our Duty 2. That we ought not only to know to do good but to do it 3. That he that knoweth to do good and doth it not is of all others most guilty 1. Doct. implied That we ought to know to do good we ought to be well informed of those things which are to be done by us in order to Salvation The Word written is a Rule of Knowledge and the Word preached is a Commentary upon the Word written and both of them are to enrich our understanding and to nurse us up in the knowledge of that which is good The Reasons why we should know to do good are 1. Knowledge is our Lamp and Star to guide us in the Truth It shews us what we are to do and what we are to leave undone If we do not know that which is good we can never practise it Without Knowledge we cannot do any thing in Religion aright we offer up the Blind we cannot give God a reasonable Sacrifice He that doth not know his Trade is like to make but bad Work of it 2. Knowledge is the Foundation of all Grace Every Grace borrows its Light from this Lamp it is the radical Vertue it is the Seed out of which the Flower of Grace grows it ushers in Faith They that know thy Name will put their trust in thee Psal. 9.10 Knowledge carries the Torch before Faith A blind Faith is as bad as a dead Faith It inflames Love Phil. 1.9 This I pray that your Love may abound yet more and more in Knowledge The Knowledge of Christ's Beauty enticeth our Love it breeds Perseverance it is like the Mariner's Lanthorn to direct the Ship and as the Anchor that holds it steddy in Storms and Tempests The Apostle joyns these two together unlearned and unstable 2 Pet. 3.16 Such as are unlearned will be unstable 3. The chief Work in Conversion consists in Knowledge Rom. 12.2 Be ye transformed by the renewing of your Mind The Mind being renewed the Man is transformed The first thing in the Creation was Light so in Conversion the first thing is Illumination The first part of God's Image consists in Knowledge Col. 3.10 The first thing a Limner draws in a Picture is the Eye so the first thing God draws in the Soul is the Eye of Knowledge Psal 51.6 In the hidden part thou shal◠make me to know Wisdom 4. There is nothing in Religion though never so excellent can do us good without Knowledge The Blessed Sacrament which is one of the highest Ordinances yet if we come to it without Knowledge it can do us no good What Benefit can he receive that is not able to discern the Lord's Body If one come to a Physick Garden and knows not the Nature of the Herbs he may gather Poison instead of the Physical Herb as he who went into the Field and gathered wild Gourds and then there was Death in the Pot 2 Kings 4.39 So if one understand not the Mystery of the Lord's Supper there is Death in the Cup he eats and drinks his own Damnation Vse See how necessary it is to get the knowledge of what is good It ushers in Salvation 1 Tim. 2.4 We must know to do good before we can do it Omne Peccatum fundatur in ignorantia Ignorance of God is the cause of all Sin Ier. 9.3 They proceed from evil to evil and know not me saith the Lord. Ignorance of God damns Hos. 4.6 My People are destroyed for want of Knowledge 'T is sad to be ignorant in Gospel-times to be blind in the Sun How many go to Hell blind-fold And which is worse not only nescire but nolle scire they do not only not know Good but they are not willing to know Ier. 9.6 They refuse to know me saith the Lord. II. Doct. That we ought not only to know to do Good but to do it This the Apostle implies To him that knows to do good and doth it not he implies that he who knows to do Good should do it The End of Knowledge is Practice Search from one end of the Bible to the other and you will find that it is the practick part of Religion is chiefly intended The Crown is not set upon the Head of Knowledge but Practice Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life The Eye is to direct the Foot Knowledge is the Eye that is to direct the Foot of Obedience Vse 1. It shews us wherein most Christians are defective in the Times of Gospel viz. In the doing part of Religion they know how to do Good but do it not They have good Eye-sight but are lame on their Feet they are like Rachel beautiful in regard of Knowledge but barren We are like our first Parents greedy of the Tree of Knowledge Knowledge is an Ornament and People love to hang this Jewel on their Ear but though they know what they ought to do yet they do it not They know they should abstain from evil and pursue Holiness they know to do Good but do it not 1. They know they should abstain from evil They know they should not swear Matth. 5.34 Swear not all yet they do it they are more free of their Oaths than their Alms. They know uncleanness to be a Sin it wastes the Body wounds the Conscience blots the Name damns the Soul Gal. 5.19 Yet they will go on in that Sin and for a Cup of Pleasure drink a Sea of Wrath. They know Drunkenness to be a Sin it doth brutifie them take away their Reason they cannot think to go reeling to Heaven God is brewing a Cup for the Drunkard Rev. 16.19 The Cup of the Wine of the fierceness of his Wrath Wormwood-Wine yet he will not leave his drunken Fits Men know that rash censuring is a Sin Iam. 4.11 Speak not evil one of another Brethren Yet they are guilty of this they will not swear but they will slander and speak to the prejudice of others They can never make them Recompence for this No Physician can heal the Wounds of the
dead in the Act of Sin Kindness in this that though the Sinner hath sinn'd against his Conscience yet now if he will repent of Sin God will repent of his Judgments and the white Flag of Mercy shall be held forth Ier. 3.1 Thou hast plaid the Harlot with many Lovers yet return again to me saith the Lord. But the Sinner is of a base morose Spirit he is not melted with all this Love but his Heart like Clay hardens under the Sun Here 's an apparent Abuse of God's Kindness and God cannot endure to have his Kindness abused The Vulture draws Sickness from Perfumes so the Sinner contracts Wickedness from the Mercy of God Here 's high Ingratitude 5. To sin presumptuously to know what is good yet not to do it is a Contempt done to God A Noble Spirit cannot bear a contempt It is bad enough for a Sinner to forget God but it is worse to contemn him He that knows to do Good yet doth it not he slighteth God he cares not whether God he pleased or no he will have his Sin Therefore the presumptuous Sinner is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord every Sin displeaseth the Lord. To contemn the Authority of a Prince is a Reproach done to him The presumptuous Sinner who knows to do Good but doth it not reproacheth the Lord though not explicitly yet interpretatively by his presumptuous Sin he makes as if God were either ignorant and did not know his Wickedness or impotent and were not able to punish him How horrid is this to reproach the Lord There 's a kind of Blasphemy against God in every presumptuous Sin The Sinner that knows what is good yet will not do it what is evil yet will do it he contemns God and in contemning him blasphemes him Contempt is the highest Affront that we can offer to God and an Affront will make one draw his Sword 6. To sin presumptuously to know what is good yet not to do it is a bold Contest with God a daring of God to punish The Man that sins against Conscience presumptuously and will not be reclaimed doth in effect say What care I for the Commandment it shall be no Check upon me but I will go on in Sin and let God do his worst A godly Man is said to fear the Commandment Prov. 13.13 He dares not sin because the Law of God stands in his way He fears the Commandment but the presumptuous Sinner doth not value the Commandment he will sin in spight of God's Law This is sawcily to contest with God to throw down the Gantlet and challenge God to a Duel 1 Cor. 10.22 Do we provoke the Lord to Anger Are we stronger than he Shall the Child go to fight with an Archangel This is the Folly and Madness of a presumptuous Sinner he dares God to his Face and hangs forth the Flag of Defiance against Heaven O then good reason we should take-heed of presumptuous Sin it is so heinous and desperate To him that knows to do Good yet doth it not to him it is Sin it is Sin with a Witness Vse 2. Trial. Let us examine if we are not guilty of sinning thus presumptuously knowing to do good yet not to do it 1. Is it not to sin presumptuously when we live in the total neglect of Duty We know we ought to pray in our Families yet do it not Houses that have no Prayer in them are the Devil's Houses and it is a wonder they are not haunted Ier. 10.25 Pour out thy Wrath upon the Families that call not on thy Name Neglect of Family-Prayer doth quasi uncover the Roof of your Houses and make way for a Curse to be rain'd down upon your Table To live in the neglect of Family-Duties is not this to sin presumptuously to know to do Good and not to do it 2. Is it not to sin presumptuously when we will venture upon the same Sins which we condemn in others Rom. 2.1 Therefore thou art inexcusable O Man whosoever thou art that judgest for thou that judgest dost the same things As Austin speaks of Seneca He wrote a Book against Superstitions but quod culpabat adoravit he worshipped those Images he reproved Thou Christian condemnest another for Pride and yet thou livest in that Sin thy self A Father condemns his Son for swearing yet he himself swears The Master reproves his Servant for being drunk yet he himself will be drunk The Snuffers of the Tabernacle were of pure Gold Those who are to reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold Is not this to sin presumptuously to live in those Sins which we condemn in others 3. Do not they sin presumptuously against Conscience who will sin in spight of Heaven Though they see the Iudgments of God executed on others yet will adventure on the same Sins Exempla efficacius docent quam Praecepta Dan. 5.22 And thou his Son O Belshazar hast not humbled thy heart though thou knowest all this Though thou sawest the Judgments of God upon thy Father God turn'd him to Grass for his Pride yet thou goest on in the same Sin Ier. 3.8 When for all the Causes whereby Israel had committed Adultery I had put her away and given her a Bill of Divorce yet her treacherous Sister Iudah feared not but went and played the Harlot also He is a bold Thief indeed who sees his Fellow-Thief hung up in Chains yet is not afraid to rob in that place This is to run upon the thick Bosses of God's Buckler Job 15.26 To venture in Sin against all the Judgments and Threatnings of God 4. Do not they sin presumptuously they know to do Good yet do it not who labour to stifle the Convictions of their Conscience and will not let Conscience speak freely to them They smother the Light of it like one that puts his Light in a dark Lanthorn that it may not be seen This the Scripture calls holding the Truth in unrighteousness Rom. 1.18 They labour to blot out all the common Notions of God engraven in their Minds 5. Do not they sin presumptuously who know to do Good but do it not who after they have felt the smart of Sin it hath bred a Worm in their Conscience a Moth in their Estate yet after all this they again embrace their Sins Though this Viper hath stung them they will put it again in their Bosom is not this to sin presumptuously and to rebel against Light If there be any such here who are guilty in this high degree know to do Good but do is not let them fear and tremble their Case is sad The Wrath of God hangs over their Heads and that I may shew you you have cause to scar and that I may beat you off from presumptuous Sins let these things be seriously laid to Heart 1. These presumptuous Sins knowing to do Good