Errour and judge what is sound and what spurious Acts 17.11 The Bereans search'd the scriptures daily whether those things were so They weighed the Doctrine they heard whether it was agreeable to Scripture tho' Paul and Silas were their Teachers 2 Tim. 3.16 Use 1. See the wonderful goodness of God who besides the Light of Nature hath committed to us the Sacred Scriptures The Heathens are inveloped with Ignorance Psal. 147.20 As for his judgments they have not known them They have the Oracles of the Sybils but not the Writings of Moses and the Apostles How many live in the Region of Death where this bright Star of Scripture never appeared We have this blessed Book of God to resolve all our Cases to chalk out a Way of Life to us Iohn 14.22 Lord How is it thou wilt show thy self to us and not unto the World 2. Seeing God hath given us his written Word to be our Directory this takes away all Excuses from Men. No Man can say I went wrong for want of a Light no God hath given thee his Word as a Lamp to thy feet therefore now if thou goest wrong thou dost it wilfully No Man can say If I had known the Will of God I would have obeyed no thou art inexcusable O Man God hath given thee a Rule to go by he hath written his Law with his own finger Therefore now if thou obeyest not thou hast no Apology left If a Master leaves his Mind in writing with his Servant and tells him what Work he will have done yet the Servant neglects the Work that Servant is left without Excuse Iohn 15.22 Now ye have no Cloak for your sin Use 2. Is all Scripture of Divine Inspiration is it a Book made by GOD himself Then this reproves 1. The Papists who take away part of Scripture and so clip the King of Heaven's Coin they expunge the second Commandment out of their Catechisms because it makes against Images 't is usual with them if they meet with any thing in Scripture which they dislike either they put a false Gloss upon it or if that will not do pretend it is corrupted these are like Ananias who kept back part of the Money Acts 5.2 so they keep back part of Scripture from the People This is an high Affront to God to deface and obliterate any part of his Word by this they bring themselves under that Premunire Rev. 22.19 If any man shall take away from the words of the book this prophesie God shall take away his part out of the book of life Is all Scripture of Divine Inspiration 2. It condemns the Antinomians that lay aside the Old Testament as useless and out of date they call them Old Testament Christians God hath stamp'd a Divine Majesty upon both Testaments and till they can shew me where God hath given a Repeal to the Old it stands in force The two Testaments are the two Wells of Salvation the Antinomians would stop up one of these Wells they would dry up one of the Brests of Scripture There is much Gospel in the Old Testament The Comforts of the Gospel in the New Testament have their rise from the Old The great Promise of the Messiah is in the Old Testament A Virgin shall conceive and bear a Son Nay I say more the Moral Law in some part of it speaks Gospel I am the Lord thy God here is the pure Wine of the Gospel The Saints great Charter where God promiseth to pour clean water on them and put his spirit within them is to be found primarily in the Old Testament Ezek. 36.26 So that they who go to take away the Old Testament do as Sampson Pull down the pillars they would take away the Pillars of a Christian's Comfort 3. It condemns the Enthusiasts who pretending the Spirit lay aside the whole Bible they say the Scripture is a Dead Letter and they live above it What Impudency is this till we are above Sin we shall not be above Scripture let not Men talk of a Revelation from the Spirit suspect it to be an Imposture the Spirit of God acts regularly it works in and by the Word and he that pretends a new Light which is either above the Word or contrary to it abuseth both himself and the Spirit his Light is borrowed from him who transforms himself into an Angel of Light 4. It condemns the Slighters of Scripture such are they who can go whole Weeks and Months and never read the Word they lay it aside as rusty Armour they prefer a Play or Romance before Scripture the Magnalia legis are to them Minutula O how many can be looking their Faces in a Glass all the Morning but their Eyes begin to be sore when they look upon a Bible Heathens die in the want of Scripture and these in the contempt of it They surely must needs go wrong who slite their Guide such as lay the reins upon the neck of their Lusts and never use the curbing Bit of Scripture to check them are carried to Hell and never stop 5. It condemns the Abusers of Scripture 1. Who do mud and poison this pure Chrystal Fountain with their corrupt Glosses who rest Scripture 2 Pet. 3.16 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they set it upon the Rack they give wrong Interpretations of it not comparing Scripture with Scripture as the Antinomians pervert that Scripture Numb 23.21 He hath not beheld iniquity in Jacob. Hence they infer God's People may take liberty in sin because God sees no sin in them 'T is true God sees not sin in his People with an Eye of Revenge but he sees it with an Eye of Observation He sees not sin in them so as to damn them but he sees it so as to be angry and severely to punish them Did not David find it so when he cried out of his broken bones In like manner the Arminians wrest Scripture Iohn 5.40 Ye will not come to me here they bring in Free-will This Text shows 1. how willing God is that we should have Life 2. that sinners may do more than they do they may improve the Talents God hath given them but it doth not prove the Power of Free-will for it is contrary to that Scripture Iohn 6.44 No man can come to me except the Father which hath sent me draw him These therefore wring the Text so hard as they make the Blood come they do not compare Scripture with Scripture 2. Who do jest with Scripture When they are sad they take the Scripture as their Lute or Minstrel to play with and so drive away the sad Spirit as that Drunkard I have read of who having drunk off his Cups called to some of his Fellows Give us of your Oil for our Lamps are gone out In the fear of God take heed of this Eusebius tells us of one who took a piece of Scripture to make a Jest of who was presently struck with Frenzy and run mad And 't is
have kill'd us The Wisdom of God is seen in chekoring the Dark and the Light If it had been all Night there had been no Labour if all Day there had been no Rest. Wisdom is seen in mixing the Elements the Earth with the Sea If it had been all Sea then we had wanted Bread if it had been all Earth then we had wanted Water The Wisdom of God is seen in preparing and ripening the Fruits of the Earth the Wind and Frosts prepare the Fruits the Sun and Rain ripen the Fruits God's Wisdom is seen in setting Bounds to the Sea and so wisely contriving it that though the Sea be higher than the Earth yet it should not overflow the Earth so that we may cry out with the Psalmist Psal. 104.24 O Lord how manifold are thy works in wisdom hast thou made them all there is nothing to be seen but Miracles of Wisdom God's Wisdom is seen in ordering things in the Body Politick that one shall have need of another the Poor need the Rich Man's Money and the Rich need the Poor Man's Labour God makes one Trade depend upon another that one may be helpful to another and that mutual Love may be preserved 2. The second Work wherein God's Wisdom shines forth is the Work of Redemption 1. Here was the Master-piece of Divine Wisdom to contrive a way to Happiness between the Sin of Man and the Justice of God We may cry out with the Apostle Rom. 11.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the Riches both of the Wisdom and Knowledge of God! This posed Men and Angels If God had put us to find out a way of Salvation when we were lost we could neither have had an Head to devise nor an Heart to desire what God's infinite Wisdom hath found out for us Mercy had a mind to save Sinners yet loath that the Justice of God should be wronged 'T is pity saith Mercy that such a noble Creature as Man should be made to be undone and yet no reason that God's Justice should be a loser What way then shall be found out Angels cannot satisfie for the wrong done to God's Justice nor is it fit that one Nature should sin and another Nature suffer What then shall Man be for ever lost Now while Mercy was thus debating with it self what to do for the recovery of fall'n Man here the Wisdom of God step'd in and thus the Oracle spake Let God become Man let the second Person in the Trinity be Incarnate and Suffer and so for fitness he shall be Man and for ability he shall be God Thus Justice may be satisfied and Man saved O the depth of the riches of the wisdom of God thus to make Justice and Mercy to kiss each other Great is this Mystey God manifest in the flesh 1 Tim. 3.16 What wisdom was this that Christ should be made sin yet know no sin that God should condemn the sin yet save the sinner Here was wisdom to find out the way of Salvation 2. The means by which Salvation is applied sets forth God's wisdom That Salvation should be by Faith not by Works Faith is an humble Grace it gives all to Christ 't is an adorer of Free-grace and Free-grace being advanced here God hath his glory and it is his highest wisdom to exalt his own glory 3. The way of working Faith declares God's wisdom 't is wrought by the Word preached Rom. 10.17 Faith comes by hearing What is the weak Breath of a Man to convert a Soul 't is like whispering in the Ears of a dead Man this is foolishness in the eye of the world but the Lord loves to shew his wisdom by that which seems folly 1 Cor. 1.27 He hath chosen the foolish things of the World to confound the wise Why so Verse 29. That no flesh should glory in his presence Should God convert by the Ministry of Angels then we should have been ready to have gloried in Angels and have given that honour to them which is due to God But when God works by weak Tools makes use of Men who are of like Passions with our selves and by them Converts now the Power is plainly seen to be of God 2 Cor. 4.7 We have this Treasure in earthen Vessels that the excellency of the power may be of God and not of us Herein is God's wisdom seen that no flesh may glory in his presence 3. The Wisdom of God wonderfully appears in the Works of his Providence Every Providence hath either a mercy or a wonder wrap'd up in it The wisdom of God in his Works of Providence appears 1. By effecting great things by small contemptible Means He cured the stung Israelite by a brazen Serpent If some Soveraign Antidote had been used if the Balm of Gilead had been brought there had been some likelyhood that this should have healed But what was there in a brazen Serpent it was a meer Image and not applied to him that was wounded only he was to look upon it yet this wrought a Cure The less probability in the Instrument the more is God's wisdom seen 2. The wisdom of God is seen in doing his work by that which to the Eye of Flesh seems quite contrary God intended to advance Ioseph and make all his Brethrens sheaves bow to his sheaf Now what way doth he take First Ioseph is thrown into the Pit then sold into Egypt then after that put in Prison Gen. 39.20 and by his Imprisonment God made way for his Advancement For God to save in an ordinary way wisdom would not be so much taken notice of but when he goes strangely to work and saves in that very way in which we think he will destroy now his wisdom shines forth in a most glorious conspicuous manner God would make Israel victorious and what way doth he go in He lessens Gideon's Army Iudg. 7.2 The people that are with thee are too many he reduceth the Army of two and thirty thousand to three hundred and by taking away the means of Victory makes Israel victorious God had a design to bring his People out of Egypt and a strange course he takes to effect it he stirred up the Hearts of the Egyptians to hate them Psal. 105.25 He turned their heart to hate his people The more they hated and oppressed Israel the more God plagued the Egyptians and the gladder they were to let Israel go Exod. 12.33 The Egyptians were urgent upon Israel that they might send them out of the Land in haste God had a mind to save Ionah when he was cast into the Sea and he lets the Fish swallow him up and so bring him to the shore God would save Paul and all that were in the Ship with him and there was no way to save them but the Ship must break and they all came safe to Land upon the broken pieces of the Ship Acts 27.44 In reference to the Church God oft goes by contrary means makes the Enemy do his work he can
glory he hath fore-ordained whatsoever shall come to pass I should come now to speak concerning the Decrees of God but I have already spoken something to this under the Attribute of God's Immutability God is unchangeable in his Essence and he is unchangeable in his Decrees his Counsel shall stand he hath decreed the Issue of all things and carries them on to their Period by his Providence and therefore I shall proceed to the Execution of his Decrees Quest. VIII The next Question is What is the Work of Creation Resp. It is God's making all things of nothing by the word of his power c. Gen. 1.1 In the beginning God created the Heaven and the Earth The Creation is glorious to behold it is a pleasant and fruitful study Some think that Isaac when he went abroad into the Fields to meditate it was in the Book of the Creatures The Creation is the Heathen Man's Bible the Ploughman's Primmer the Travellers Perspective Glass through which he receives the Species and Representation of those infinite Excellencies which are in God The Creation is a large Volume in which God's Works are bound up and this Volume hath three great Leaves in it Heaven Earth Sea The Author of the Creation is God so it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God created The World was created in time and could not be from Eternity as Aristotle thought The World must have a Maker it could not make it self If one should go into a far Country and see stately Edifices there he would never imagine that these could build themselves but that there had been some Artificer there to raise such goodly Structures so this great Fabrick of the World could not create it self it must have some Builder and Maker and that is God In the beginning God created To imagine that the Work of the Creation was not framed by the Lord Jehovah is as if we should conceive a curious Lanskip to be drawn without the Hand of a Limner Acts 17.24 God that made the World and all things therein In the work of the Creation there are two things to be considered The making of it The adorning of it I. The making of the World Here consider 1. God made the World without any praeexistent Matter This is the difference between Generation and Creation In Generation there is materia habilis disposita some Matter to work upon But in Creation there is no praeexistent Matter God brought all this glorious Fabrick of the World out of the Womb of Nothing We see our Beginning it was of Nothing Some brag of their Birth and Ancestry you see how little cause they have to boast they came of Nothing 2. God made the World with a Word When Solomon was to build a Temple he needed many Workmen and they all had Tools to work with but God wrought without Tools Psal. 33.6 By the word of the Lord were the Heavens made The Disciples wondered that Christ could with a word calm the Sea Matth. 8.26 27. But it was more with a word to make the Sea 3. God made all things at first very good Gen. 1.31 no defect or deformity The Creation came out of God's hands a curious Piece it was a fair Copy without any Blot written with God's own fingers Psal. 8.3 So perfect was God's Work II. The adorning of the World First God made this great Lump and Mass Rudis indigestaque moles and then beautified it and put it into a dress He divided the Sea and the Earth he deck'd the Earth with Flowers the Trees with Fruit but what is Beauty when it is mask'd over Therefore that we might behold this glory God made the Light The Heavens were bespangled with Sun Moon and Stars that so the Worlds Beauty might be beheld and admired God in the Creation began with things less noble and excellent Vegetables and Sensitives and then the Rational Creatures Angels and Men. Man was the most exquisite Piece in the Creation he is a Microcosme or little World Man was made with deliberation and counsel Gen. 1.26 Let us make Man It is the manner of Artificers to be more then ordinary accurate when they are about their Master-pieces Man was to be a Master-piece of this visible World therefore God did consult about the making of so rare a Piece A Solemn Councel of the Sacred Persons in the Trinity was call'd Let us make Man and let us make him in our own Image On the King's Coin his Image or Effigies is stamp'd so God stamp'd his Image on Man and made him partake of many Divine qualities I shall speak 1. of the Parts of Man's Body 1. The Head the most excellent Architectonical Part 't is the Fountain of Spirits and the Seat of Reason In Nature the Head is the best Piece but in Grace the Heart excels 2. The Eye It is the Beauty of the Face it shines and sparkles like a lesser Sun in the Body The Eye occasions much sin and therefore well may it have Tears in it 3. The Ear which is the Conduit-pipe through which Knowledge is conveyed Better lose our seeing than our hearing for faith cometh by hearing Rom. 10.17 To have an Ear open to God is the best Jewel on the Ear. 4. The Tongue David calls the Tongue his glory Psal. 16.9 because it is an Instrument to set forth the Glory of God The Soul at first was a Viol in tune to praise God and the Tongue did make the Musick God hath given us two Ears but one Tongue to shew that we should be swift to hear but slow to speak God hath set a double fence before the Tongue the Teeth and the Lips to teach us to be wary that we offend not with our Tongue 5. The Heart This is a noble part and Seat of Life 2. The Soul of Man This is the Man of the Man Man in regard of his Soul partakes with the Angels nay as Plato saith the Understanding Will and Conscience are a Glass that resemble the Trinity The Soul is the Diamond in the Ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is a Vessel of Honour God himself is serv'd in this Vessel It is a Sparkle of Coelestial Brightness saith Damascene If David did so admire the rare Contexture and Workmanship of his Body Psal. 139.13 I am wonderfully made I was curiously wrought in the lowest parts of the Earth If the Cabinet be so curiously wrought what is the Jewel How richly is the Soul embroidered Thus you see how glorious a Work the Creation is and Man especially who is the Epitome of the World Quest. But why did God make the World Resp. 1. Negatively Not for himself he did not need it being infinite He was happy before the World was in reflecting upon his own sublime Excellencies and Perfections 2. God did not make the World to be a place of Mansion for us we are not to abide here for ever Heaven is the Mansion-House Iohn 14.2 the World
Presence Ioh. 8.56 Abraham saw my day and rejoyced So when we see the Light of a Sabbath shine we should rejoyce Isa. 58.13 Thou shalt call the Sabbath a delight This is the Queen of Days which God hath Crowned with a Blessing As there was one Day in the Week on which God did rain Manna twice as much as upon any other Day so God rains down the Manna of Heavenly Blessings twice as much on the Sabbath as on any other This is the Day wherein Christ carries the Soul into the House of Wine and displays the Banners of Love over it Now the Dew of the Spirit falls on the Soul whereby it is revived and comforted How many may write the Lord's day the day of their New Birth This day of Rest is a Pledge and Earnest of that Eternal Rest in Heaven and shall not we rejoyce at the approach of it That day on which the Sun of Righteousness shines should be a day of Gladness 2. Get up betimes on the Sabbath-morning Christ rose early on this day before the Sun was up Iohn 20.1 Did Christ rise early to save us and shall not we rise early to worship and glorifie him Psal. 63.1 Early will I seek thee Can we be up betimes on other days The Husbandman is early at his Plough the Traveller riseth early to go his Journey and shall not we when we are on this day travelling to Heaven Certainly did we love God as we should we would rise on this day betimes that we may meet with him whom our Soul loveth Such as sit up late at work on the Night before will be so buried in sleep that they will hardly be up betimes on a Sabbath-morning 3. Having dressed our Bodies we must dress our Souls for the hearing of the Word As the People of Israel were to wash themselves before the Law was delivered to them Exod. 19.10 so we must wash and cleanse our Souls and that is by Reading Meditation and Prayer I. By Reading the Word The Word is a great means to sanctifie the Heart and bring it into a Sabbath-frame Iohn 17.17 Sanctifie them through thy truth c. And read the Word not carelesly but with seriousness and affection it is the Oracle of Heaven the Well of Salvation the Book of Life David for the preciousness of God's Word esteemed it above Gold and for the sweetness above Honey Psal. 19.10 By reading the Word aright our Hearts when they are dull are quickened when they are hard are mollified when cold and frozen are enflam'd and we can say as the Disciples Did not our Hearts burn within us Some step out of their Bed to hearing The Reason why many get no more good on a Sabbath by the Word Preached is because they did not break Fast with God in the Morning by the Reading of his Word II. Meditation Get upon the Mount of Meditation and so converse with God Meditation is the Soul 's retiring of its self that by a serious and solemn thinking upon God the Heart may be raised up to Divine Affections Meditation is a Work fit for the Morning of a Sabbath Meditate on Four things 1. On the Works of Creation That is express'd here in the Commandment The Lord made Heaven and Earth the Sea c. The Creation is a Looking-glass in which we see the Wisdom and Power of God gloriously represented God produced this fair Structure of the World without any pre-existent Matter and with a Word Psal. 33.6 By the Word of the Lord were the Heavens made The Disciples wondred that Christ could with a Word calm the Sea Matth. 8.26 but it was far more with a Word to make the Sea Let us on a Sabbath meditate on the Infiniteness of our Creator look up to the Firmament there we may see God's Glory blazing in the Sun twinkling in the Stars look into the Sea there we may see God's Wonders in the Deep Psal. 107.24 Look into the Earth there we may behold the Nature of Minerals the Power of the Load-stone the Vertue of Herbs and Beauty of Flowers By meditating on these Works of Creation so curiously embroidered we come to admire God and praise him Psal. 104.24 O Lord how manifold are thy Works in Wisdom hast thou made them all By meditating on the Works of Creation we come to confide in God He who can Create can Provide he that could make us when we were nothing he can raise us when we are low Psal. 124.8 Our Help stands in the Name of the Lord who made Heaven and Earth 2. Meditate on God's Holiness Psal. 111.9 Holy and reverend is his Name Hab. 1.13 Thou art of purer Eyes than to behold Iniquity God is Essentially Originally and Efficiently Holy All the Holiness in Men and Angels is but a Chrystal Stream that runs from this Glorious Ocean God loves Holiness because it is his own Image A King cannot but love to see his own Effigies stamp'd on Coyn. God counts Holiness his Glory and the most sparkling Jewel of his Crown Exod. 15.11 Glorious in Holiness Here is a Meditation fit for our first entrance into a Sabbath God's Holiness The Contemplation of this would work in us such a Frame of Heart as is suitable to an Holy God It would make us then Reverence his Name Hallow his Day While we are musing of the Holiness of God's Nature we begin to be transformed into his Likeness 3. Meditate on Christ's Love in redeeming us Rev. 1.5 Redemption exceeds Creation the one is a Monument of God's Power the other of his Love Here is fit Work for a Sabbath O the infinite stupendious Love of Christ in raising poor lapsed Creatures from a state of Guilt and Damnation 1. That Christ who was God should die That this Glorious Sun of Righteousness should be in an Eclipse we can never enough admire this Love no not in Heaven 2. That Christ should die for Sinners Not sinful Angels but sinful Mankind That such Clods of Earth and Sin should be made bright Stars of Glory O the amazing Love of Christ This was Illustre amoris Christi mnemosynum 3. That Christ should not only die for Sinners but die as a Sinner 2 Cor. 5.21 He was made sin for us He who was among the Glorious Persons of the Trinity was numbred among Transgressors Isa. 53.12 Not that he had Sin but he was like a Sinner having our Sins imputed to him Sin did not live in him but it was laid upon him Here was an Hyperbole of Love enough to strike us into Astonishment 4. That Christ should redeem us when he could not look to gain any thing or be at all advantaged by us Men will not lay out their Mony upon a Purchase unless it will turn to their Profit But what Benefit could Christ expect in purchasing and redeeming us We were in such a Condition that we could neither deserve nor recompense Christ's Love First We could not deserve it for we were in
while they are hearing of my Word I have found Wickedness they have wanton Eyes and their Soul is set on Vanity This inhanceth and aggravates the sin Qu. Whence do these roving distracted Thoughts in hearing come Answ. 1. Partly from Satan The Devil is no Recusant he will be sure to be present in our Assemblies If he cannot hinder us from hearing he will hinder us in hearing Iob 1.6 When the Sons of God came to present themselves before the Lord Satan came also among them The Devil sets vain Objects before the Fancy to cause a Diversion Satan's great Design is to render the Word we hear fruitless As when one is writing another joggs him that he cannot write even So when we are hearing the Devil will be jogging us with a Temptation that we should not attend to the Word Preached Zach. 3.1 He showed me Ioshua the High Priest standing before the Angel of the Lord and Satan standing at his Right Hand to resist him 2. These wandring Thoughts in Hearing come partly from our selves We must not lay all the blame upon Satan 1. They come from the Eye A wandring Eye causeth wandring Thoughts A Thief may be let into the House at a Window So vain Thoughts are let in at the Eye So that as we are bid to keep our Feet when we enter into the House of God Eccles. 5.1 so we had need make a Covenant with our Eyes when we are in the House of God Iob 31.1 that we be not distracted by beholding other Objects 2. Wandring Thoughts in hearing arise out of the Heart These Sparks come out of our own Furnace Vain Thoughts are the Mud which the Heart as a troubled Sea casts up Mark 7.21 For from within out of the Heart of men proceed evil Thoughts It is the Foulness of the Stomach sends up Fumes into the Head and the Corruption of the Heart sends up Evil Thoughts into the Mind 3. Distracted Thoughts in hearing proceed from an Evil Custom We inure our selves to vain Thoughts at other times therefore we cannot forbear them on a Sabbath Custom is a Second Nature Ier. 13.23 Can the Ethiopian change his Skin or the Leopard his Spots then may ye also do good that are accustomed to do evil He that is used to bad Company knows not how to leave it Such as have vain Thoughts keeping them Company all the Week they know not how to get rid of them on the Sabbath Let me show you how evil these vain distracting Thoughts in hearing are First To have the Heart distracted in Hearing is a Disrespect to God's Omnisciency God is an all-seeing Spirit and Thoughts speak louder in his Ears than Words do in ours Amos 4.13 He declareth unto Man what is his Thought Therefore to make no Conscience of Wandring Thoughts in Hearing is the affronting of God's Omnisciency as if he knew not our Heart or did not hear the Language of our Thoughts Secondly To give way to wandring Thoughts in Hearing is Hypocrisie We pretend to hear what God saith and our Mind is quite upon another thing We present God with our Bodies but do not give him our Hearts Hos. 7.11 This Hypocrisie God complains of Isa. 29.13 This People draw near me with their Mouth and with their Lips do honour me but have removed their Heart far from me This is to prevaricate and deal falsly with God Thirdly Vain Thoughts in Hearing discover much want of Love to God Did we love God we should listen to his Words as Oracles and bind them upon the Table of our Heart Prov. 3.3 When a Friend whom we love speaks to us and gives us Advice we mind it with Seriousness and suck in every Word The giving our Thoughts leave to ramble in Holy Duties shows the Defect of our Love to God Fourthly Vain impertinent Thoughts in Hearing defile an Ordinance They are as dead Flies in the Box of Oyntment When a String in the Lâ—te is out of Tune it spoils the Musick Distraction of Thoughts puts our Mind out of Tune and makes our Services sound harsh and unpleasant Wandring Thoughts poyson a Duty and turn it into sin Psal. 109.7 Let his Prayer become sin What can be worse than to have a Man's Praying and Hearing of the Word become sin Were it not sad when the Meat we eat should encrease bad Humours So when the Hearing of the Word which is the Food of the Soul should be turned into Sin Fifthly Vain Thoughts in Hearing anger God If the King were speaking to one of his Subjects and he should not give heed to what the King saith but be thinking on another business or playing with a Feather would not this provoke the King So when we are in God's Presence and God is speaking to us in his Word and we mind not much what he saith but our Hearts go after Covetousness Ezek. 33.31 will not this anger God to be thus slighted God hath pronounced a Curse upon such Mal. 1.14 Cursed be the Deceiver which hath in his Flock a Male and Sacrificeth to the Lord a corrupt thing To have strong lively Affections to the World here is a Male in the Flock but to hear the Word with Distraction to give God Duties fly-blown with Vain Thoughts this is to offer to the Lord a corrupt thing this brings a Curse Cursed be the Deceiver Sixthly Vain Thoughts in Hearing when allowed and not resisted make way for hardning the Heart A Stone in the Heart is worse than in the Kidneys Distracted Thoughts in hearing do not Better the Heart but Harden it Vain Thoughts take away the holy Awe of God which should be upon the Heart they make Conscience less Tender and hinder the Efficacy the Word should have upon the Heart Seventhly Vain distracting Thoughts rob us of the Comfort of an Ordinance A gracious Soul oft meets with God in the Sanctuary and can say as Cant. 3.4 I found him whom my Soul loveth He is like Ionathan who having tasted the Hony on the Rod his Eyes were enlightned But Vain Thoughts hinder the Comfort of an Ordinance as a black Cloud hides the warm comfortable Beams of the Sun from us Will God speak Peace to us when our Minds are wandring and our Thoughts are travelling to the Ends of the Earth Prov. 17.24 If ever you would hear the Word with Attention do as Abraham he drove away the Fowls from the Sacrifice Gen. 15.11 So when we find these Excursions and sinful Wanderings in hearing labour to drive away the Fowls get rid of these vain Thoughts they are Vagrants and we must not give them Entertainment Qu. But how shall we get help against these Vagabond Thoughts Resp. 1. Pray and watch against them 2. Let the Sence of God's Omniscient Eye over-awe our Hearts The Servant will not sport in his Masters Presence 3. Labour for an Holy Frame of Heart Were the Heart more Spiritual the Mind would be less Feathery 4. Bring more Love to the Word That which
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.
the Crown of Heaven Glorifying of God hath respect to all the Persons in the Trinity it respects God the Father who gave us our Life it respects God the Son who lost his Life for us it respects God the Holy Ghost who produceth a new Life in us we must bring Glory to the whole Trinity When we speak of God's Glory the Question will be moved What are we to understand by God's Glory Resp. There is a twofold Glory 1. The Glory that God hath in himself his intrinsical Glory Glory is essential to the Godhead as Light is to the Sun he is call'd the God of Glory Acts 7.2 Glory is the sparkling of the Deity Glory is so co-natural to the Godhead that God cannot be God without it The Creature 's Honour is not essential to his Being a King is a Man without his Regal Ornaments when his Crown and Royal Robe are taken away but God's Glory is such an essential Part of his Being that he cannot be God without it God's very Life lies in his Glory His Glory can receive no addition because it is Infinite this Glory is that which God is most tender of and which he will not part with Isa. 42.8 My glory I will not give to another God will give Temporal Blessings to his Children Wisdom Riches Honour he will give them Spiritual Blessings he will give them Grace he will give them his Love he will give them Heaven but his essential Glory he will not give to another King Pharaoh parted with a Ring off his Finger to Ioseph and a Gold Chain but he would not part with his Throne Gen. 41.40 Only in the throne will I be greater then thou So God will do much for his People he will give them the Inheritance he will put some of Christ's Glory as Mediator upon them but his essential Glory he will not part with in the throne he will be greater 2. The Glory which is ascribed to God or which his Creatures labour to bring to him 1 Chr. 16.29 Give unto the Lord the glory due unto his name And 1 Cor. 6.20 Glorifie God in your body and in your spirit The Glory we give God is nothing else but our lifting up his Name in the World and magnifying him in the eyes of others Phil. 1.20 Christ shall be magnified in my body Quest. What is it to glorifie God or wherein doth it consist Resp. Glorifying of God consists in four things 1. Appretiation 2. Adoration 3. Affection 4. Subjection This is the yearly Rent we pay to the Crown of Heaven 1. Appretiation To glorifie God is to set God highest in our Thoughts to have a venerable Esteem of him Psal. 92.8 Thou Lord art most high for evermore Psal. 97.9 Thou art exalted far above all gods There is in God all that may draw forth both Wonder and Delight he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is in him a Constellation of all Beauties he is Prima Causa the Original and Spring-head of Being who sheds a Glory upon the Creature This is to glorifie God when we are God-Admirers we admire God in his Attributes which are the glistering Beams by which the Divine Nature shines forth we admire him in his Promises which are the Charter of Free-grace and the Spiritual Cabinet where the Pearl of Price is hid we admire God in the noble Effects of his Power and Wisdom viz. the making of the World this is call'd the work of his fingers Ps. 8.3 such curious Needle-work it was that none but a God could work This is to glorifie God to have God-admiring Thoughts we esteem him most excellent and search for Diamonds only in this Rock 2. Glorifying of God consists in Adoration or Worship Psal. 29.2 Give unto the Lord the glory due unto his name Worship the Lord in the Beauty of Holiness There is a twofold Worship 1. A Civil Reverence we give to Persons of Honour Gen. 23.7 Abraham stood up and bowed himself to the children of Heth. Piety is no Enemy to Curtesie 2. A Divine Worship which we give to God is his Prerogative-royal Neh. 8.6 They bowed their heads and worshipped the Lord with their faces towards the ground This Divine Worship God is very jealous of this is the Apple of his Eye this is the Pearl of his Crown which he guards as he did the Tree of Life with Cherubims and a flaming Sword that no man may come near to violate it Divine Worship must be such as God himself hath appointed else it is offering strange fire Levit. 10.2 The Lord would have Moses make the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Pattern in the Mount Exod. 25.40 he must not leave out any thing in the Pattern nor add to it if God was so exact and curious about the Place of his Worship how exact will he be about the Manner of his Worship surely here every thing must be according to the Pattern prescribed in his Word 3. Affection This is a part of the Glory we give to God God counts himself glorified when he is loved Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul. There is a twofold Love 1. Amor Concupiscentiae a Love of Concupisence which is a Self-love when we love another because he doth us a good Turn Thus a wicked Man may be said to love God because he hath given him a good Crop or filled his Cup with Wine and to speak properly this is rather to love God's Blessings then to love God 2. Amor Amicitiae a Love of Delight as a Man takes delight in a Friend this is indeed to love God the Heart is set upon God as a Man's-Heart is set upon his Treasure And this Love is 1. Exuberant not a few Drops but a Stream 2. It is Superlative we give God the best of our Love the Cream of it Cant. 8.2 I would cause thee to drink of spiced wine of the jâ—yce of my pomgranat If the Spouse had a Cup more juicy and spiced Christ must drink of it 3. It is Intense and Ardent true Saints are Seraphims burning in holy Love to God The Spouse was Amore perculsa in sainting Fits sick of love Cant. 2.5 Thus to love God is to glorify him he who is the chief of our Happiness hath the chief of our Affections 4. Subjection When we dedicate ourselves to God and stand ready prest for his Service Thus the Angels in Heaven glorifie him they wait on his Throne and are ready to take a Commission from him therefore they are resembled by the Cherubims with their Wings displaid to shew how swift the Angels are in their Obedience This is to glorifie God when we are devoted to his Service our Head studies for God our Tongue pleads for him our Hands relieve his Members The wise Men that came to Christ did not only bow the Knee to him but presented him with Gold and Myrrh Mat. 2.11 so we must not
in Wisdom and Love therefore I will sit down satisfied with my Condition Surely this doth much glorifie God God counts himself much honoured by such a Christian saith God Here is one after my own heart let me do what I will with him I hear no murmuring he is content This shews abundance of Grace When Grace is crowning it is not so much to be content but when Grace is conflicting with Inconveniencies then to be content is a glorious thing indeed for one to be content when he is in Heaven is no wonder but to be content under the Cross is like a Christian This Man must needs bring Glory to God for he shews to all the World that though he hath little Meal in Barrel yet he hath enough in God to make him content he saith as David Psal. 16.5 The Lord is the portion of my inheritance the lines are fallen to me in pleasant places 7. We glorifie God in working out our own Salvation God hath twisted these two together his Glory and our Good we glorifie him by promoting our own Salvation 't is a Glory to God to have multitude of Converts now his design of Free-grace takes and God hath the Glory of his Mercy So that while we are endeavouring our Salvation we are honouring God What an Encouragement is this to the Service of God to think while I am Hearing and Praying I am glorifying God while I am furthering my own Glory in Heaven I am encreasing God's Glory Would it not be an Encouragement to a Subject to hear his Prince say to him You will honour and please me very much if you will go to yonder Mine of Gold and dig out as much Gold for yourself as you can carry away So for God to say Go to the Ordinances get as much Grace as you can dig out as much Salvation as you can and the more Happiness you have the more I shall count myself glorified 8. We glorifie God by living to God 2 Cor. 5.15 That they which live should not live to themselves but unto him who died for them Rom. 14.8 Whether we live we live unto the Lord. The Mammonist lives to his Money the Epicure lives to his Belly the design of a Sinner's Life is to gratifie Lust. But then we glorifie God when we live to God Quest. What is it to live to God Resp. When we live to his Service and lay out ourselves wholly for God The Lord hath sent us into the World as a Merchant sends his Factor beyond the Seas to trade for him Then we live to God when we trade for his Interest and propagate his Gospel God hath given every Man a Tallent Now when he doth not hide it in a Napkin but improves it for God this is to live to God When a Master in a Family by Counsel and good Example labours to bring his Servants to Christ when a Minister doth exhaust himself in the Labours of his Holy Calling when he spends himself and is spent that he may win Souls to Christ and make the Crown flourish upon Christ's Head when the Magistrate doth not bear the Sword in vain but labours to cut down Sin and suppress Vice this is to live to God and this a glorifying of God Phil. 1.20 That Christ may be magnified whether by life or by death Three Wishes St. Paul had and they were all about Christ That he might be found in Christ be with Christ and that he might magnifie Christ. 9. We glorifie God by walking chearfully It is a Glory to God when the World sees a Christian hath that within him that can make him chearful in the worst Times he can with the Nightingale sing with a Thorn at his Breast The People of God have ground of Chearfulness they are justified and instated into Adoption and this Creates inward Peace it makes Musick within whatever Storms are without 2 Cor. 1.4 1 Thes. 1.6 If we consider what Christ hath wrought for us by his Bloud and wrought in us by his Spirit it is a ground of great Chearfulness and this Chearfulness glorifies God It reflects upon a Master when the Servant is always drooping and sad sure he is kept to hard Commons his Master doth not give him what is fitting So when God's People hang their Harpes on Willows sure they do not serve a good Master repent of their Choice this reflects Dishonour on God as the gross Sins of the Wicked bring a Scandal on the Gospel so do the unchearful Lives of the Godly Psal. 100.2 Serve the Lord with gladness Your serving him doth not glorifie him unless it be with Gladness a Christian 's chearful looks glorifie God Religion doth not take away our Joy but refine and clarifie it it doth not break our Viol but tunes it and makes the Musick sweeter 10. We glorifie God by standing up for his Truths Much of God's Glory lies in his Truth God hath intrusted us with his Truth as a Master intrusts his Servant with his Purse to keep We have not a richer Jewel to trust God with than our Souls nor God hath not a richer Jewel to trust us with than his Truth Truth is a Beam that shines from God much of his Glory lies in his Truth now when we are Advocates for Truth this is to glorifie God so Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of Truth Jud. 3. That ye should contend earnestly for the faith viz. the Doctrine of Faith The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend signifies a great contending as one would contend for his Land and not suffer his Right to be taken from him so we should contend for the Truth Were there more of this Holy Contention God would have more Glory Some can contend earnestly for Trifles and Ceremonies but not for the Truth we should count him indiscreet that should contend more for a Picture then for his Land of Inheritance a Box of Counters then for his Box of Evidences 11. We glorifie God by praising of him Doxology or Praise is a God-exalting Work Psal. 50.23 Whoso offers praise glorifies me The Hebrew word Bara to create and Barak to praise are little different because the End of Creation is to Praise God David was called the sweet Singer of Israel and his praising God was called a glorifying of God Psal. 86.12 I will praise thee O Lord my God and I will glorifie thy name Though nothing can add to God's essential Glory yet Praise exalts him in the eyes of others when we praise God we spread his Fame and Renown we display the Trophies of his Excellency In this manner the Angels glorifie God they are the Queristers of Heaven and do trumpet forth God's Praise and praising of God is one of the highest and purest Acts of Religion in Prayer we act like Men in Praise we act like Angels this is an high degree of glorifying God Believers are called Temples of God 1 Cor. 3.16 when our Tongues praise God then the
Heaven Use 1. It shews us what should not be our chief End not to get great Estates not to lay up Treasures upon Earth This is the Degeneracy of Mankind since the Fall their great Design is to compass the Earth and grow Rich and this they make their Finis ultimus their chief End Cassa caduca pluris faciunt quam coelestia Cavidro These never think of glorifying God they trade for the World but are not Factors for Heaven Eccles. 9.3 Madness is in their heart while they live sometimes they never arrive at an Estate they do not get the Venison they hunt for or though they do what have they that which will not fill the Heart no more then the Marriner's Breath will fix the Sails of a Ship like a fair Picture drawn on the Ice and to spend all one's time as Israel in gathering Straw but remember not the End of living to glorifie God Eccles. 5.16 What profit hath he that laboured for the wind And these things are soon gone Use 2. It reproves such 1. as bring no Glory to God They do not answer the End of their Creation their time is not true lived but time lost they are like the Wood of the Vine Ezek. 15.2 Their Lives are as St. Bernard speaks Aut peccatum aut sterilitas Either Sinfulness or Barrenness Telluris inutile pondus God will one day ask such a question as King Ahasuerus did Esther 6.3 What honour and dignity hath been done to Mordicai So will the Lord say What honour hath been done to me What Revenues of Glory have you brought into my Exchequer There is none here present but God hath put you in some Capacity of glorifying him the Health he hath given you the Parts Estate Seasons of Grace these all are Opportunities put into your hand to glorifie him and be assur'd God will call you to account to know what you have done with the Mercies he hath intrusted you with and what Glory you have brought to him The Parable of the Talents Matth. 25.15 where the Man with the five Talents and the two Talents are brought to a Reckoning doth evidently shew that God will call you to a strict Account to know how you have traded with your Talents and what Glory you have brought to him Now how sad will it be with them that hide their talent in a napkin that bring God no Glory at all Verse 30. Cast ye the unprofitable servant into outer darkness It is not enough for you to say that you have not dishonoured God you have not lived in gross Sin but what Good have you done what Glory have you brought to God It is not enough for the Servant of the Vineyard that he doth no hurt in the Vineyard he doth not break the Trees or destroy the Hedges if he doth not do service in the Vineyard he looseth his Pay If you do not good in your Place not glorifie God you will lose your Pay miss of Salvation Oh think of this all you that live Unserviceably Christ cursed the barren Fig-tree 2. It reproves such as are so far from bringing Glory to God that they rob God of his Glory Mal. 3.8 Will a man rob God yet ye have robbed me They rob God who take the Glory due to God to themselves 1. If they have gotten an Estate they ascribe all to their own Wit and Industry they set the Crown upon their own Head not considering that Deut. 8.18 Thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth 2. If they do any Duty of Religion they look asquint to their own Glory Matth. 6.5 That they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may be set upon a Theatre that others may admire and canonize them The Oil of Vain-glory feeds their Lamp how many hath the Wind of Popular Breath blown to Hell Quos non gula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit Cyprian Whom the Devil could not destroy by Intemperance he hath by Vain-glory. 3. It reproves them who fight against God's Glory Acts 5.39 Lest ye be found to fight against God Quest. But who do fight against God's Glory Resp. Such as do oppose that whereby God's Glory is promoted God's Glory is much promoted in the preaching of the Word because it is his Engine whereby he converts Souls Now such as would hinder the preaching of the Word these fight against God's Glory 1 Thess. 2.16 Forbidding us to speak to the Gentiles that they might be saved Dioclesian who raised the tenth Persecution against the Christians did prohibit Church-meetings and would have the Temples of the Christians to be razed down Such as hinder Preaching do as the Philistines that stop'd the Wells they stop the Well of the Water of Life they take away the Physitians that should heal Sin-sick Souls Ministers are Lights Matth. 5.14 and who but Thieves hate the Light These Persons do directly strike at God's Glory and what an Account will they have to give to God when he shall charge the Bloud of Mens Souls upon them Luke 11.52 Ye have taken away the key of knowledge ye entred not in yourselves and they that were entring in ye hindred If there be either Justice in Heaven or Fire in Hell they shall not go unpunished Use 4. Exhortation Let us every one in our place make this our chief End and Design to glorifie God 1. Let me speak to Magistrates God hath put much Glory upon them Psal. 82.6 I have said ye are gods And will not they glorify him whom he hath put so much Glory upon Magistrates should be zealous for God's Worship and Day they should not let the Sword rust in the Scabbard but draw it out for the cutting down of Sin 2. Ministers how should they study to promote God's Glory God hath intrusted them with two the most precious Things his Truths and the Souls of his People Ministers are by vertue of their Office to glorifie God 1. They must glorifie God by labouring in the Word and Doctrine 2 Tim. 4.1 I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead Preach the word be instant in season out of season c. It was St. Augustine's Wish That Christ at his coming might find him Aut Precantem aut Praedicantem either Praying or Preaching 2. Ministers must glorifie God by their Zeal and Sanctity The Priests under the Law before they served at the Altar did wash in the Lavor Such as serve in the Lord's House must first be washed from gross Sin in the Lavor of Repentance 'T is matter of Grief and Shame to think how many who call themselves Ministers do instead of apparently bringing Glory to God Dishonour God their Lives as well as Doctrines are Heterodox they are not free from the Sins which they reprove in others Plutarch's Servant upbraided him It is not as my Master Plutarch saith he hath written a
Christians have sat by the Rivers weeping the Word hath dropped as Honey and sweetly revived them A Christians chief Comfort is drawn out of these Wells of Salvation Rom. 15.4 That we through Comfort of the Scriptures might have hope When a poor Soul hath been ready to faint he hath had nothing to Comfort him but a Scripture Cordial When he hath been sick the Word hath revived him 2 Cor. 4.17 Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory When he hath been deserted the Word hath drop'd in the golden Oil of Joy into his Heart Cant. 3.31 The Lord will not cast off for ever He may change his Providence not his Purpose he may have the Look of an Enemy but the Heart of a Father Thus the Word hath a Power in it to comfort the heart Psal. 119.50 This is my comfort in my affliction for thy Word hath quickned me As the Spirits are conveyed through the Arteries of the Body So Divine Comforts are conveyed through the Promises of the Word Now the Scriptures having such an exhilarating Heart-comforting Power in them it shows clearly that they are of God and it is he that hath put this Milk of Consolation into these Breasts 7. The great Miracles wherewith the Lord hath confirmed Scripture Miracles were used by Moses Elijah Christ and continued many years after by the Apostles to confirm the verity of the Holy Scriptures As Props are set under weak Vines so these Miracles were set under the weak Faith of Men that if they would not believe the Writings of the Word yet they might believe the Miracles We read of God's dividing the Waters making a Cawsey in the Sea for his People to go over the Iron swimming the Oil increasing by pouring out Christ's making Wine of Water his curing the Blind and raising the Dead Thus God hath set Seal to the Truth and Divinity of Scripture by Miracles Object The Papists indeed cannot deny but that the Scripture is Divine and Sacred but they affirm that quoad nos with respect to us it receives its Divine Authority from the Church and they bring that Scripture 1 Tim. 3.15 where the Church is said to be the Ground and Pillar of Truth Answ. It is true the Church is the Pillar of Truth but it doth not therefore follow that the Scripture hath its Authority from the Church The King's Proclamation is fixed on the Pillar the Pillar holds it out that all may read but the Proclamation doth not receive its Authority from the Pillar but from the King So the Church holds forth the Scriptures but they do not receive their Authority from the Church but from God If the Word of God should be Divine because the Church holds it forth then it will follow that our Faith is to be built upon the Church and not upon the Word contrary to that Eph. 2.20 Built upon the Foundation that is the Doctrine of the Apostles and Prophets Quest. Are all the Books in the Bible of the same Divine Authority Answ. Those which we call Canonical Quest. Why are the Scriptures called Canonical Answ. Because the Word is a Rule of Faith a Canon to direct our Lives The Word is the Judge of Controversies the Rock of Infallibility that only is to be received for Truth which is consonant to and agrees with Scripture as the Transcript with the Original All Maximes in Divinity are to be brought to the Touchstone of Scripture as all Measures are brought to the Standard Quest. Are the Scriptures a compleat Rule Answ. The Scripture is a full and perfect Canon containing in it all things necessary to Salvation 2 Tim. 3.15 Thou hast from a Child known the Holy Scriptures which are able to make thee wise to salvation It shews the credenda what we are to believe and agenda what we are to practise It gives us an exact Model of Religion and perfectly Instructs us in the deep Things of God The Papists therefore make themselves guilty who go to seek out Scripture with their Traditions which they equalize it The Council of Trent saith That the Traditions of the Church of Rome are to be received pari pietatis affectu with the same Devotion that Scripture is to be received with So bring themselves under that Curse Rev. 22.18 If any Man shall add unto these things God shall add unto him the plagues that are written in this Book Quest. What is the main Scope and End of Scripture Answ. To Chalk out a Way to Salvation It makes a clear Discovery of Christ. Iohn 20.31 These things are written that ye might believe that Iesus is the Christ and that believing ye might have Life through his Name The Design of the Word is to be an Examen whereby our Grace is to be tried a Sea-mark to show us what Rocks we are to avoid The Word is to sublimate and quicken our Affections it is to be our Directory and Consolatory it is to waft us over to the Land of Promise Quest. Who shall have the Power of interpreting Scriptures The Papists do assert that it is in the Power of the Church If you ask who they mean by the Church They say the Pope who is Head of it and he is Infallible so Bellarmine But that Assertion is false because many of the Popes have been ignorant and vitious as Platina affirms who writes of the Lives of the Popes Pope Liberius was an Arian and Pope Iohn XXII denied the Immortality of the Soul therefore Popes are no fit Interpreters of Scripture Who then Ans. The Scripture is to be its own Interpreter or rather the Spirit speaking in it nothing can cut the Diamond but the Diamond nothing can interpret Scripture but Scripture the Sun best discovers its self by its own Beams the Scripture interprets itself in easie places to the Understanding But the Question is concerning hard places of Scripture where the weak Christian is ready to wade beyond his depth who shall interpret here Resp. In the Church God hath appointed Ordo docentium discentium some to Expound and Interpret Scripture therefore he hath given Gifts to Men the several Pastors of Churches like bright Constellations give light to dark Scriptures Mal. 2.7 The priests lips should preserve knowledge and they should seek the law at his mouth Quest. But this is to pin our Faith upon Men Resp. We are to receive nothing for currant but what is agreeable to the Word as God hath given to his Ministers Gifts for the interpreting obscure places so he hath given to his People so much of the Spirit of Discerning that they can tell at least in things necessary to Salvation what is consonant to Scripture and what is not 1 Cor. 12.10 To one is given a spirit of prophesie to another discerning of spirits God hath endued his People with such a measure of Wisdom and Discretion that they can discern between Truth and
had ever been her chiefest delight 3. If the Scripture is of Divine Inspiration Believe the Word The Romans that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome O give credence to the Word it is breathed from God's own Mouth Hence ariseth all the prophaneness of Men they do not believe Scripture Isa. 53.1 Who hath believed our Report Did you believe the glorious Rewards the Scripture speaks of would you not give diligence to make your Elections sure Did you believe the Infernal Torments the Scripture speaks of would not this put you into a cold sweat and cause a trembling at heart for sin But People are in part Atheists they give but little credit to the Word therefore they are so impious and draw such dark shadows in their Lives Learn to realize Scripture get your hearts wrought to a firm belief of it Some think if God should send an Angel from Heaven and declare his Mind then they should rather believe him or if he should send one from the damned and preach the Torments of Hell all in Flames then they would believe But Luke 16.31 If they believe not Moses and the Prophets neither will they be perswaded though one arose from the dead God is wise and he thinks this way fittest to make his Mind known to us by writing and such as will not be Convinced by the Word shall be Judged by the Word The belief of the Scripture is of high importance It is the belief of Scripture that will inable us to resist Temptation 1 Iohn 2.14 The Word of God abideth in you and ye have overcome the wicked one T is the belief of Scripture conduceth much to our Sanctification therefore these two are put together Sanctification of the Spirit and Belief of the Truth ◠Thess. ◠13 If the Word written be not believed it is like writing on the Wate◠which takes no impression 4. Love the Word written Psal. 119.97 O how love I thy Law Sint 〈◊〉 deliciae meae Scripturae sanctae Lord saith Augustine let the holy Scriptures be my chast delight Chrysostom compares the Scripture to a Garden every Truth is a fragrant Flower which we should wear not in our Bosom but our Heart David tasted the Word sweeter than the Honey and the Honey-comb Psal. 19.10 There is that in Scripture may breed delight It shows us the way to Riches Deut. 28.5 Prov. 3.16 to long Life Psal. 34.12 to a Kingdom Hebr. 12.28 Well then may we count those the sweetest hours which are spent in reading the holy Scriptures Well may we say with the Prophet Ier. 15.16 Thy words were sound and I did eat them and they were the joy and rejoycing of my heart 5. Conform to Scripture Let us lead Scripture Lives O that the Bible might be seen printed in our Lives Do what the Word commands Obedience is an excellent way of Commenting upon the Bible Psal. 86.11 I will walk in thy Truth Let the Word be the Sun-Dial by which you set your Life What are we the better for having the Scripture if we do not direct all our Speeches and Actions according to it What is a Carpenter the better to have his Rule about him if he sticks it at his back and never makes use of it for the measuring and squaring his work So what are we the better for the Rule of the Word if we do not make use of it and regulate our Lives by it How many swerve and deviate from the Rule The Word teacheth to be sober and temperate but they are drunk to be chast and holy but they are prophane they go quite from the Rule The Scriptures are Canonical but their Lives are Apocryphal What a dishonour is this to Religion for Men to live in a Contradiction to Scripture The Word is called a Light to our feet Psal. 119.105 It is not only a Light to our Eyes to mend our sight but to our Feet to mend our walk O let us lead Bible Conversations 6. Contend for Scripture Though we should not be of contentious Spirits yet we ought to contend for the Word of God this Jewel is too precious to be parted with Prov. 4.13 Keep her for she is thy Life The Castle of Scripture is beset with Enemies Hereticks fight against it we must therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contend for the Faith once delivered to the Saints Jude 3. The Scripture is our Book of Evidences for Heaven shall we part with our Evidences The Saints of old were both Advocates and Martyrs for Truth they would hold fast Scripture though it were with the loss of their Lives 7. Be thankful to God for the Scriptures What a Mercy is it that God hath not only acquainted us what his Will is but that he hath made it known to us by writing In the old Times God did reveal his Mind by Revelations but the Word written is a surer way of knowing God's Mind than by Revelation 2 Pet. 1.19 This Voice which came from heaven we heard we have also a more sure word of prophecy The Devil is God's Ape and he can transform himself into an Angel of Light he can deceive with false Revelations As I have heard of one who had as he thought a Revelation from God to Sacrifice his Child as Abraham had whereupon he following this Impulsion of the Devil did kill his Child Thus Satan oft deceives People with Delusions instead of Divine Revelations therefore we are to be thankful to God for revealing his Mind to us by Writing We have a more sure word of prophesie We are not left under a doubtful Suspence that we should not know what to believe but we have an Infallible Rule to go by The Scripture is our Pole-star to direct us to Heaven it shews us every step we are to take when we go wrong it instructs us when we go right it comforts us And 't is matter of Thankfulness that the Scriptures are made intelligible by being translated 8. Adore God's distinguishing Grace if you have felt the Authority and Power of the Word upon your Conscience if you can say as David Psal. 119.50 Thy word hath quickened me Christian bless God that he hath not only given thee his Word to be a Rule of Holiness but his Grace to be a Principle of Holiness Bless God that he hath not only written his Word but sealed it upon thy Heart and made it effectual Canst thou say it is of Divine Inspiration because thou hast felt it to be of lively Operation O Free-grace that God should send out this Word and heal thee that he should heal thee and not others that the same Scripture which is to them a dead Letter should be to thee a Saviour of Life That there is a GOD. Quest. III. WHat do the Scriptures principally Teach Resp. The Scriptures principally teach what Man is to believe concerning GOD and what Duty GOD requires of Man Quest. What is
nor flie from him for he is every where present they are never out of his Eye nor out of his Reach Psal. 21.8 Thy hand shall find out all thy enemies What Caves or Thickets can Men hide in that God cannot find them go where they will he is present Psal. 139.7 Whither shall I flie from thy presence If a Man owes a Debt to another he may make some Escape and flie into another Land where the Creditor cannot find him But whither shall I flie from thy presence God is Infinite he is in all places so that he will find out his Enemies and punish them Object But is it not said Cain went out from the presence of the Lord Gen. 4.16 Resp. The meaning is he went out from the Church of God where were the visible Signs of God's Presence and where God did in a special manner manifest his sweet Presence to his People But Cain could not go out of God's sight for God being Infinite is every-where present Sinners can neither go from an Accusing Conscience nor a Revenging God If God be every-where present then for a Christian to walk with God is not impossible God is not only in Heaven but he is on Earth too Isa. 66.1 Heaven is his Throne there he sits the Earth is his Footstool there he stands He is every-where present therefore we may come to walk with God Enoch walked with God Gen. 5.21 If God were confin'd to Heaven a trembling Soul might think how can I Converse with God how can I walk with him who lives in Excelsis above the upper Region but God is not confined to Heaven he is Omnipresent he is above us yet he is about us he is near to us Acts 17.27 Though he be not far from the Assembly of his Saints He stands in the Congregation of the Mighty Psal. 82.1 He is present with us God is in every one of us so that here on Earth we may walk with God In Heaven the Saints rest with him on Earth they walk with him To walk with God is to walk by Faith we are said to draw nigh to God Heb. 10.22 and to see him Heb. 11.27 as seeing him who is invisible and to have Fellowship with him Hos. 1.3 Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Fellowship is with the Father Thus we may take a turn with him every day by Faith 'T is a slighting of God not to walk with him if a King be in presence it is a slighting him to neglect him and walk with the Page there 's no Walk in the World so sweet as to walk with God Psal. 89.15 They shall walk in the light of thy countenance Psal. 138.5 Yea they shall sing in ways of the Lord it is like walking among beds of spices which send forth a fragrant perfume Use 2. If God be Infinite in his glorious Essence learn to admire where you cannot fadom The Angels wear a Veil they cover their Faces as adoring this Infinite Majesty Isa. 6.3 Elias wraped himself in a Mantle when God's Glory passed by admire where you cannot fadom Job 11.7 Canst thou by searching find out God Here we see some Beams of his Glory we see him in the Glass of the Creation we see him in his Picture his Image shines in the Saints but who can search out all his Essential Glory what Angel can measure these Pyramids Canst thou by searching find out God He is Infinite We can no more search out his Infinite Perfections then a Man upon the top of the highest Mountain can reach the Firmament or take a Star in his hand O have God-admiring Thoughts adore where you cannot fathom There are many Mysteries in Nature which we cannot fathom Why the Sea should be higher then the Earth yet not drown it Why Nilus should overflow in Summer when by the Course of Nature the Waters are lowest How the Bones grow in the Womb Eccles. 11.5 If these things pose us how may the Infinite Mystery of the Deity transcend our most raised Intellectuals Ask the Geometrician if he can with a pair of Compasses measure the breadth of the Earth So unable are we to measure the Infinite Perfections of God In Heaven we shall see God clearly but not fully for he is Infinite he will communicate himself to us according to the bigness of our Vessel but not the Immensness of his Nature Adore then where you cannot Fathom If God be Infinite in all places then let us not go to limit God Psal. 78.41 They limited the holy one of Israel 'T is a limiting God to confine him within the narrow compass of our Reason Reason thinks God must go such a way to work or the business will never be effected This is to limit God to our Reason whereas he is Infinite and his ways are past finding out Rom. 11.33 In the Deliverance of the Church it is a limiting God either to set him a Time or prescribe him a Method for Deliverance God will deliver Sion but he will be left to his own Liberty he will not be tied to a Place to a time to an Instrument this were to limit him and then he should not be Infinite God will go his own way he will pose and nonplus Reason he will work by Improbabilities he will save in such a way as we think he will destroy now he acts like himself like an Infinite Wonder-working God Of the Knowledge of GOD. FOr the Lord is a God of Knowledge and by him Actions are weighed 1 Sam. 2.3 Glorious things are spoken of God he transcends our Thoughts and the Angels Praises God's Glory lies chiefly in his Attributes which are the several Beams by which the Divine Nature shines forth Among other of his Orient Excellencies this is not the least The Lord is a God of Knowledge or as the Hebrew word is el Degnoth a God of Knowledges Through the bright Mirror of his own Essence he hath a full Idaea and Cognisance of all things the World is to him Corpus diaphanum a transparent Body He makes an Heart-Anatomy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 2.23 I am he which searcheth the Reins and the Heart The Clouds are no Canopy the Night is no Curtain to draw between us and his sight Psal. 139.12 The Darkness hâ—deth not from thee There is not a word we whisper but God hears it Psal. 139.4 There is not a word in my Tongue but lo O Lord thou knowest it altogether There is not the most subtil Thought comes into our Mind but God perceives it Isa. 66.18 I knâ—w their thoughts Thoughts speak as loud in Gods Ears as Words do in ours All our Actions though never so subtilly contrived and secretly conveyed are visible to the Eye of Omnisciency Isa. 66.18 I know their works Achan hid the Babylonish Garment in the Earth but God brought it to light Iosh. 7.21 Minerva was drawn in such curious Colours and so lively pensil'd that which way soever one turned Minerva's
and upbraideth not Jam. 1.5 Wisdom is in God tanquam in fonte as in the Fountain his wisdom is imparted not impaired his Stock is not spent by giving Go then to God Lord do thou light my Lamp in thy Light ' I shall see Light give me wisdom to know the fallacies of my heart the subtilties of the old Serpent to walk jealously towards my self religiously towards thee prudently towards others guide me by thy Counsel and afterwards receive me to Glory Of GOD's Power THE next Attribute is God's Power Iob 9.19 If I speak of strength lo he is strong In this Chapter is a magnificent Description of God's Power So he is strong The Hebrew word for strong ammytz signifies a conquering prevailing strength He is strong the Superlative Degree is intended here viz. He is most strong He is call'd Elshaddai God Almighty Gen. 17.1 His Almightiness lies in this he can do whatever is feasible Divines distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Power God hath both 1. He hath a Soveraign Right and Authority over Man He may do with his Creature as he please Who shall Dispute with God who shall ask him a Reason of his doings Dan. 4.35 He doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth and none can stay his Hand or say unto him what dost thou God sits Judge in the highest Court he calls the Monarchs of the Earth to the Barr and is not bound to give a reason of his proceedings Psal. 75.5 7. He putteth down one and raiseth up another He hath Salvation and Damnation in his power He hath the Key of Justice in his hand to lock up whom he will in the fiery Prison of Hell and he hath the Key of Mercy in his hand to open Heaven's Gate to whom he please This is the Name engraven upon his Vesture King of Kings and Lord of Lords Rev. 19.16 he sits Lord paramount and who can call him to account Isa. 46.10 I will do all my pleasure The World is God's Diocess and shall not he do what he will in his own Diocess He it was that turned King Nebuchadnezzar to grass and threw the Angels to Hell when they sinned that broke the head of the Babylonish Empire Isa. 14.12 How art thou fallen from Heaven O Lucifer thy pomp is brought down to the grave Who sets bounds to the Sea and bridles the proud Waves Job 38.11 God is the Supream Monarch all Power is seated originally in him and the powers that be are of God Rom. 13.1 Kings hold their Crowns from him Prov. 8.15 By me Kings reign 2. As God hath Authority so he hath Infinite Power What is Authority without Power He is mighty in strength Job 9.4 This Power of God is seen 1. In the Creation To Create requires an Infinite Power all the World cannot make a Fly God's Power in Creating is evident 1. Because he needs no Instruments to work with 't is proper to God to work without Tools 2. He needs no Matter to work upon first he creates Matter and then works upon it 3. He works without labour Psal. 33.9 He spake and it was done 2. The Power of God is seen in the Conversion of Souls Surely a mighty Power went to raise Christ from the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.20 The same power goes to draw a Sinner to God as drew Christ out of the Grave to Heaven Greater Power is put forth in Conversion than in Creation 1. When God made the World he met with no opposition as he had nothing to help him so he had nothing to hinder him But when he comes to convert a Sinner here he meets with opposition Satan opposeth him and the Heart opposeth him a Sinner is angry with Converting Grace 2. The World was the work of God's Fingers Psal. 8.3 Conversion is the work of God's Arm Luke 1.5 3. In the Creation God wrought but one Miracle he Spake the word but in Conversion he works many Miracles The Blind is made to see the Dead is raised the Deaf hears the Voice of the Son of God O the infinite Power of Jehovah Before his Scepter Angels vail and prostrate themselves Kings cast their Crowns at his Feet Amos 9.5 He toucheth the Mountains and they melt Job 9.6 He removes the Earth out of her place An Earthquake makes the Earth tremble upon her Pillars but God shakes it out of its place he can remove the Earth from its Center God can do what he will his Power is as large as his Will Were Men's power as large as their will what work would they make in the World God's Power is of equal extent with his Will God can with a word un-pin the wheels and break the Axle-tree of the Creation He can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then we can think Eph. 3.20 He can suspend natural Agents he sealed up the Lions mouth made the Fire not burn he made the waters stand upon an heap he caused the Sun to go ten Degrees backward in Ahaz his Dial Isa. 38.8 What can pose Omnipotency The Lord cuts off the Spirit of Princes Psal. 76.12 He Counter-works his Enemies he pulls down their Flags and Banners of Pride infatuates their Counsels breaks their Forces and he doth it with ease with the turning of his hand Psal. 81.14 with his breath Isa. 40.24 with a look That is all it needs cost God to destroy his Enemies a look a cast of his eye Exod. 14.24 The Lord looked into the hoast of the Egyptians through the pillar of fire and troubled their hoast Who shall stop him in his March God commands and all Creatures in Heaven and Earth obey him Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled as if he would have chained up the Waters but when God speaks the Wind and Sea obey him if he say but the word the Stars fight in their course against Sisera if he stamp with his Foot an Army of Angels shall presently be in a Battalia What cannot Omnipotent Power do The Lord is a Man of War Exod. 15.3 He hath a mighty Arm Psal. 89.13 God's Power is a glorious power Col. 1.11 1. It is an irresistible power Rom. 9.19 Who hath resisted his will To contest with him is as if the Thorns should set themselves in Battel aray against the fire or as if an infirm Child should fight with an Arch-Angel If the Sinner be once taken in God's Iron Net there is no escaping Isa. 43.13 There is none that can deliver out of my hand 2. God's Power is an inexhaustible power it is never spent or wasted Men while they exercise their strength weaken it but God hath an everlasting spring of strength in him Isa. 26.4 though he spends his Arrows upon his Enemies Deut. 32.23 yet he doth not spend his strength Isa. 40.28 He fainteth not neither is weary Object Can God do
The Lion of the Tribe of Iudah he hath broken the Serpent's head upon the Cross. Satan is a chained Enemy and a conquered Enemy Michael is stronger then the Dragon 3. Comfort in case of Weakness of Grace and Fear of falling Away I pray but I cannot send out strong Cries I believe but the hand of my Faith doth shake and tremble Cannot God strengthen weak Grace 2 Cor. 12.9 My strength is made perfect in weakness Most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me I fear I shall not hold out Christian Dost thou believe the Power of God Hath not God preserved thy Grace thus far Maist not thou set up thy Eben-ezer God hath kept thy Grace hitherto as a Spark in the main Ocean and is not he able still to keep thy Grace 1 Pet. 1.5 We are kept by the power of God c. God's Mercy pardons us but his Power preserves us He who by his Power keeps the Stars that they do not fall out of their Orb keeps our Grace that it doth not fail or annihilate 4. Comfort in case of the Deficiency in thy Estate God can multiply the Oil in the Cruise miraculously he can raise up Supplies God that provides for the Birds of the Air cannot he provide for his Children He that cloaths the Lilies cannot he cloath his Lambs 5. Comfort in regard of the Resurrection This seems difficult to believe that the Bodies of Men when eaten up by Worms devour'd by Beasts and Fishes or consum'd to Ashes should be rais'd the same Numerical Bodies but if we believe the Power of God it is no great Wonder Which is hardest to create or raise the Dead He that can make a Body of nothing can restore it to its parts when mingled and confounded with other Substances Matth. 19.26 With God all things are possible If we believe the first Article of the Creed That God is Almighty we may quickly believe the other Article The Resurrection of the Body God can raise the Dead because of his Power and he cannot but raise them because of his Truth 6. It is Comfort in reference to the Church of God He can save and deliver it when it is brought low The Enemies have power in their hand but the remainder of Wrath God will restrain Psal. 76.10 God can either confine the Enemies Power or confound it If God be for us who can be against us God can create Ierusalem a praise Isa. 65.18 The Church in Ezekiel was compar'd to dry Bones but God made breath to enter into them and they lived Ezek. 37.10 The Ship of the Church may be toss'd because Sin is in it but it shall not be overwhelm'd because Christ is in it Psal. 46.5 Deus in medio All the Churches Pangs shall help forward her Deliverance Of the Holiness of GOD. THE next Attribute is God's Holiness Exod. 15.11 Glorious in holiness Nedar Bakkodesh Holiness is the most sparkling Jewel of his Crown it 's the Name by which God is known Psal. 111.9 Holy and reverend is his name He is the holy one Job 6.10 Seraphims cry Holy holy holy is the Lord of hosts the whole earth is full of his glory Isa. 6.3 His Power makes him Mighty his Holiness makes him Glorious God's Holiness consists in his perfect loving of Righteousness and abhorrency of Evil Hab. 1.13 Of purer eyes then to behold evil and canst not look on iniquity 1 st God is holy intrinsically 1. He is holy in his Nature his very Being is made up of Holiness as Light is of the Essence of the Sun 2. He his holy in his Word the Word bears a Stamp of his Holiness upon it as the Wax bears an Impression of the Seal Psal. 119 140. Thy word is very pure it is compared to Silver refined seven times Psal. 12.6 Every Line of the Word breaths Sanctity it encourageth nothing but Holiness 3. God is holy in his Operations all God doth is holy He cannot act but like himself he can no more do an Unrighteous Action then the Sun can darken Psal. 145.17 The Lord is holy in all his works 2 dly God is holy primarily He is the Original and Pattern of Holiness Holiness began at him who is the Ancient of Days 3 dly God is holy efficiently He is the Cause of all that Holiness in others Iam. 1.17 Every good and perfect gift comes from above He made the Angels holy he infus'd all that Holiness into Christ's Humane Nature All the Holiness we have is but a Chrystal Stream from this Fountain We borrow all our Holiness from God as the Lights of the Sanctuary were lighted from the middle Lamp so all the Holiness of others is a Lamp lighted from Heaven Lev. 20.8 I am the Lord which sanctifie you God is not only a Pattern of Holiness but he is a Principle of Holiness His Spring feeds all our Cisterns he drops his holy Oyl of Grace upon us 4 hly God is holy transcendantly 1 Sam. 2.2 There is none holy as the Lord No Angel in Heaven can take the just Dimensions of God's Holiness The highest Seraphim is too low of Stature to measure these Pyramids the Holiness in God is far above the Holiness in the Saints or Angels 1. It is above the Holiness in the Saints 1. It is a purer Holiness The Saints Holiness is like Gold in the Oar imperfect their Humility is stained with Pride he that hath most Faith had need pray Lord help my unbelief But the Holiness of God is pure like Wine from the Grape it hath not the least dash or tincture of Impurity mix'd with it 2. A more unchangeable Holiness The Saints though they cannot lose the habit of Holiness for the Seed of God remains yet they may lose some degrees of their Holiness Rev. 2.4 Thou hast left thy first love Grace cannot dye yet the Flaim of it may go out Holiness in the Saints is subject to Ebbing but Holiness in God is Unchangeable he never lost a drop of his Holiness As he cannot have more Holiness because he is perfectly Holy so he cannot have less Holiness because he is unchangeably Holy 2. The Holiness in God is above the Holiness in the Angels Holiness in the Angels is only a Quality which may be lost as we see in the fallen Angels but Holiness in God is his Essence he is all over Holy and he can as well lose his God-head as his Holiness Object But is not he privy to all the Sins of Men he behods their Impurities how can this be and he not be defiled Resp. God sees all the Sins of Men but is no more defiled with them then the Sun is defiled with the Vapours that arise out of the Earth God sees Sin not as a Patron to approve it but as a Judge to punish it Use 1. Is God so infinitely Holy then see how unlike to God Sin is Sin is an unclean thing it is
Job 22.23 26. Thou shalt put away iniquity far from thy tabernacle and shalt lift up thy face unto God Lifting up the Face is an Emblem of Boldness Nothing makes us so ashamed to go to God as Sin a wicked Man in Prayer may lift up his Hands but he cannot lift up his Face When Adam had lost his Holiness he lost his Confidence he hid himself But the holy Person goes to God as a Child to his Father his Conscience doth not upbraid him with allowing any Sin therefore he can go boldly to the Throne of Grace and have Mercy to help in time of need Heb. 4.16 7. Holiness gives Peace Sin raiseth a Storm in the Conscience Ubi peccatum ibi procella Isa. 57.21 There 's no peace to the wicked Righteousness and Peace are put together Holiness is the Root which bears this sweet Fruit of Peace Righteousness and peace kiss each other 8. Holiness leads to Heaven Holiness is the King of Heaven's High-way Isa. 35.8 An high-way shall be there and it shall be called the way of holiness At Rome there was the Temple of Vertue and Honour and they were to go through the Temple of Vertue to the Temple of Honour So we must go through the Temple of Holiness to the Temple of Heaven Glory begins in Vertue 2 Pet. 1.3 Who hath called us to glory and vertue Happiness is nothing else but the Quintessence of Holiness Holiness is Glory militant and Happiness Holiness triumphant Quest. What shall we do to resemble God in Holiness Resp. Have recourse to Christ's Bloud by Faith it is Lavacrum animae Legal Purifications Types and Emblems of it 1 Ioh. 1.7 The Word is a Glass to shew us our Spots and Christ's Bloud is a Fountain to wash them away 2. Pray for an holy Heart Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my heart is full of Leprosy it defiles all it toucheth Lord I am not fit to live with such an heart for I cannot honour thee nor die with such an heart for I cannot see thee O create in me a clean heart send thy Spirit into me to refine and purifie me that I may be a Temple fit for the holy God to inhabit 3. Walk with them that are holy Prov. 13.20 He that walketh with the wise shall be wise Be among the Spices and you will smell of them Association begets Assimilation nothing hath a greater Power and Energy to effect Holiness then the Communion of Saints Of GOD's Iustice. THE next Attribute is God's Iustice All God's Attributes are identical and are the same with his Essence Though he hath several Attributes whereby he is made known to us yet he hath but one Essence A Cedar Tree may have several Branches yet it is but one Cedar So there are several Attributes of God whereby we conceive of him but one intire Essence Well then concerning God's Justice Deut. 32.4 Iust and right is he Job 37.23 Touching the Almighty we cannot find him out he is excellent in plenty of Iustice. God is said to dwell in Justice Psal. 89.14 Iustice and Iudgment are the habitation of thy Throne In God Power and Justice meet Power holds the Scepter and Justice holds the Balance Question What is God's Iustice Resp. Iustitia est jus suum cuique tribuere Justice is to give every one his due God's Justice is the Rectitude of his Nature whereby he is carried to the doing of that which is righteous and equal Prov. 24.12 Shall not he render to every Man according to his Works God is an Impartial Iudge he judgeth the Cause Men oft judge the Person and not the Cause which is not Iustice but Malice God judgeth the Cause Gen. 18.21 I will go down and see if they have done according to the cry which is come up unto me When the Lord is upon a punitive act he weighs things in the Ballance he doth not punish rashly he doth not go in the way of a Riot but a Circuit against Offenders Concerning God's Justice I shall lay down these six Positions 1. God cannot but be Just. His Holiness is the Cause of his Justice Holiness will not suffer him to do any thing but what is Righteous He can no more be unjust then he can be unholy 2. God's Will is the Supream Rule of Justice It is the Standard of Equity His Will is wise and good God wills nothing but what is just and therefore it is just because he wills it 3. God doth Justice voluntarily Justice flows from his Nature Men may act unjustly because they are bribed or forced God will not be brib'd because of his Justice he cannot be forc'd because of his Power He doth Justice out of Love to Justice Hebr. 1.8 Thou lovest righteousness 4. Justice is the perfection of the Divine Nature Aristotle saith Justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends in it all Vertues To say God is just is to say he is all that is Excellent Perfection meets in him as Lines in a Center He is not only Just but Justice it self 5. God never did nor can do the least wrong to his Creature God's Justice hath been wronged but never did any wrong God doth not go according to the summum jus or rigour of the Law he abates something of his Severity He might inflict heavier Penalties than he doth Ezra 9.14 Thou hast punished us less then our iniquities deserve our Mercies are more then we deserve our Punishments less 6. God's Justice is such that it is not fit for any Man or Angel to expostulate with God or demand a Reason of his Actions God hath not only Authority on his side but Equity He lays Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 and it is below him to give an Account to us of his Proceedings Which of these two is fittest to take place God's Iustice or Man's Reason Rom. 9.20 Who art thou O man that disputest against God The Plumb-Line of our Reason is too short to fathom the depth of God's Justice Rom. 11.33 How unsearchable are his Iudgments we are to adore God's Justice where we cannot see a reason of it Now God's Justice runs in two Channels 'T is seen in two Things the distribution of Rewards and Punishments 1. In rewarding the Vertuous Psal. 58.11 Doubtless there is a reward for the righteous The Saints shall not serve him for nought he will reward praeces lachrymas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though they may be losers for him they shall not be losers by him Hebr. 6.10 God is not unrighteous to forget your work and labour of love which ye have shewed to his Name He gives a Reward not that we have deserved it but because he hath promised it 2. He is just in punishing Offenders And he is just 1. Because he punisheth Sinners by a Law Where there is no Law there is no transgression Rom. 4.15 But God hath given Men
definition of Religion is Be rich in works of Mercy be helpful to the Bodies and Souls of others Scatter your golden Seeds let the Lamp of your profession be fill'd with the Oil of Charity Be merciful in giving and forgiving Be ye merciful as your heavenly Father is merciful Of the Truth of GOD THE next Attribute is God's Truth Deut. 32.4 A God of Truth and without Iniquity just and right is he Psal. 57.10 For thy Mercy is great unto the Heavens and thy Truth unto the Clouds A God of Truth Psal. 86.15 Plenteous in Truth God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth He is true 1. in a Physical sence True in his Being he hath a real Subsistance and gives a Being to others 2. He is true in a Moral sence he is true sine errore without Errours sine fallacia without Deceit God is prima veritas the Pattern and Prototype of Truth There is nothing true but what is in God or comes from God I shall now speak of God's Truth as it is taken for his Veracity in making good of his Promises 1 Kings 8.56 There hath not failed one word of all his good promise The Promise is God's Bond God's Truth is the Seal set to his Bond. This is the thing to be explicated and discussed God's Truth in fulfilling his Promises There are two things to be observed in the Promises of God to Comfort us 1. The Power of God whereby he is able to fulfil the Promise God hath promised to subdue our Corruption Micha 7.19 He will subdue our iniquities O! saith a Believer my Corruption is so strong that sure I shall never get the mastery of it but the power of God can fulfil his Promise Thus Abraham look'd at God's Power Rom. 4.21 Being fully perswaded that what God had promised he was able to perform He believed that that God who could make a World could make dry Breasts give suck This is Faith's support there is nothing too hard for God He that could bring water out of a Rock is able to bring to pass his Promises 2. The Truth of God in the Promises God's Truth is the Seal set to the Promise Titus 1.2 In hope of eternal life which God that cannot lie hath promised Eternal Life there is the sweetness of the Promise God which cannot lie there is the certainty of it Mercy makes the Promise Truth fulfils it God's Providences are uncertain but his Promises are the sure Mercies of David Acts 13.34 God is not a man that he should repent 1 Sam. 15.29 The word of a Prince cannot always be taken but God's Promise is inviolable God's Truth is one of the richest Jewels of his Crown and he hath pawned this Jewel in a Promise 2 Sam. 23.5 Although my House be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure Although my House be not so That is though I fail much of that exact Purity the Lord requires yet he hath made with me an everlasting Covenant that he will pardon adopt and glorifie me and this Covenant is ordered in all things sure The Elements shall melt with fervent heat but this Covenant abides firm and inviolable being sealed with the Truth of God nay God hath added to his Word his Oath Hebr. 6.17 wherein God pawns his Being Life Righteousness to make good the Promise If as oft as we break our Vows with God he should break Promise with us it would be very sad but his Truth is engaged in his Promise therefore it is like the Law of the Medes and Persians which cannot be altered We are not saith Chrysostom to believe our Sences so much as we are to believe the Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Our Sences may fail us but the Promise cannot being built upon the Truth of God God will not deceive the Faith of his People nay he cannot God which cannot lie hath promised He can as well part with his Deity as his Verity God is said to be abundant in Truth Exod. 34.6 What is that viz. if God hath made a Promise of Mercy to his People he will be so far from coming short of his word that he will be better than his word God often doth more then he hath said never less He is abundant in Truth 1. The Lord may sometimes delay a Promise but he will not deny He may delay a Promise God's Promise may lye a good while as Seed under ground but at last it will spring up into a Crop God promised to deliver Israel from the Iron Furnace but this Promise was above four hundred years in travail before it brought forth Simeon had a Promise that he should not depart hence till he had seen the Lords Christ Luke 2.26 but it was a long time first but a little before his Death that he did see Christ. But though God delay the Promise he will not deny Having given his Bond in due time the Money will be paid in 2. God may change his Promise but he will not break his Promise Sometimes God doth change a Temporal Promise into a Spiritual Psal. 85.12 The Lord shall give that which is good Perhaps this may not be fulfilled in a Temporal Sence but a Spiritual God may let a Christian be cut short in Temporals but God makes it up in Spirituals If he doth not encrease the Basket and the Store he gives encrease of Faith and inward Peace here he changeth his Promise but he doth not break it he gives that which is better If a Man promiseth to pay me in Farthings and he pays me in a better Coin in Gold he doth not break his Promise Psal. 89.33 I will not suffer my faithfulness to fail in the Hebrew it is ve lo ashakka to lye Object 1. But how doth this consist with the Truth of God he saith he will have all to be saved 1 Tim. 2.4 yet some perish Resp. St. Austin understands it not of every Judicial Person but some of all sorts shall be saved As in the Ark God saved all the living Creatures not every Bird or Fish were saved for many perished in the Flood but all that is some of every kind were saved so God will have all to be saved that is some of all Nations Object It is said Christ died for all He is the Lamb of God that takes away the sins of the World Joh. 1.29 How doth this consist with God's Truth when some are vessels of wrath Rom. 9.22 Answ. 1. We must distinguish of World The World is taken either in a limited sence for the World of the Elect or in a larger sence for both Elect and Reprobates Christ takes away the sins of the world that is the world of the Elect. 2. We must distinguish of Christ's dying for the World Christ died sufficiently for all not effectually There is the value of Christ's Blood and the Virtue Christ's Blood hath value enough to Redeem the
bosom as the Spouse did Cant. 1.13 lye betwixt my Breasts What was said of Ignatius that the Name of Jesus was found written in his heart should be verified of every Saint he should have Jesus Christ written in his heart CHRIST a Prophet DEUT. 18.15 The Lord thy God will raise up unto thee a Prophet c. HAving spoken of the Person of Christ we are next to speak of the Offices of Christ Prophetical Priestly Regal 1. Prophetical The Lord thy God will raise up unto thee a Prophet Enunciatur hic locus de Christo 't is spoken of Christ. There are several Names given to Christ as a Prophet He is called the Counsellor Isa. 6.9 In uno Christo Angelus faederis completur Fagius The Angel of the Covenant Mal. 3.1 a Lamp 2 Sam. 22.29 the bright Morning-star Rev. 22.16 Jesus Christ is the great Prophet of his Church the Woman of Samaria gave a shrewd guess Iohn 4.19 He is the best Teacher he makes all other teaching effectual Luke 24.45 Then opened he their Understanding He did not only open the Scriptures but opened their Understanding He teacheth to profit Isa. 48.17 I am the Lord thy God who teacheth thee to profit Quest. How Christ teacheth Resp. 1. Externally By his Word Psal. 119.105 Thy Word is a Lamp unto my feet Such as pretend to have a Light or Revelation above the Word or contrary to it never had their Teaching from Christ Isa. 8.20 2. Christ teacheth these sacred Mysteries Inwardly by the Spirit John 16.13 The World knows not what it is 1 Cor. 2.14 The natural man receives not the things of God neither can ye know them He knows not what it is to be Transformed by the renewing of the mind Rom. 12.2 or what the inward workings of the Spirit means these are Riddles and Paradoxes to him He may have more insight into the things of the World then a Believer but he doth not see the deep things of God A Swine may see an Acorn under the Tree but he cannot see a Star he who is taught of Christ sees the Arcana imperii the Secrets of the Kingdom of Heaven Quest. What are the Lessons Christ teacheth Answ. 1. He teacheth us to see into our own Hearts Take the most Mercurial Wits the greatest Politicians that understand the Mysteries of State yet they know not the Mysteries of their own Hearts they cannot believe there is that Evil in them as is 2 Kings 8.13 Is thy servant a dog Grande profundum est homo Aug. The Heart is a great deep which is not easily fathomed But Christ when he teacheth removes the Vail of Ignorance and lights a Man into his own Heart And now he sees swarms of vain Thoughts he blusheth to see how Sin mingles with his Duties his Stars are mixt with Clouds he prays as Austin that God would deliver him from himself 2. The second Lesson Christ teacheth is the Vanity of the Creature A Natural Man sets up his Happiness here worships the golden Image but he that Christ hath anointed with his Eye-salve hath a Spirit of Discerning he looks upon the Creature in its night dress sees it to be empty and unsatisfying not commensurate to an Heaven-born Soul Solomon had put all the Creatures into a Limbeck and when he came to extract the Spirits and Quintissence all was Vanity Eccl. 2.11 The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Show or Apparition 1 Cor. 7.31 having no intrinsical Goodness 3. The third Lesson is the Excellency of Things unseen Christ gives the Soul a sight of Glory a prospect of Eternity 2 Cor. 4.18 We look not at things which are seen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things which are not seen Moses saw him who is invisible Hebr. 11.27 And the Patriarks saw a better Country viz. an heavenly Hebr. 11.16 where Delights of Angels Rivers of Pleasure the Flower of Joy fully ripe and blown Quest. How doth Christ's Teaching differ from other Teaching Resp. Several ways 1. Christ teacheth the Heart Others may teach the Ear Christ the Heart Acts 16.14 Whose heart the Lord opened All that the Dispensers of the Word can do is but to work Knowledge Christ works Grace They can but give you the light of the Truth Christ gives you the love of the Truth They can only teach you what to believe Christ teacheth how to believe 2 Christ gives us a Taste of the Word Ministers may set the Food of the Word before you and carve it out to you but it is only Christ causeth you to taste it 1 Pet. 2.3 If so be ye have tasted the Lord is gracious Psal. 34.8 Taste and see that the Lord is good It is one thing to hear a Truth preached another thing to taste it one thing to read a Promise another thing to taste it David had got a taste of the Word Psal. 119.102 103. Thou hast taught me How sweet are thy words unto my taste yea sweeter then honey to my mouth The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the savour of Knowledge 2 Cor. 2.14 The light of Knowledge is one thing the savour another Christ makes us taste a savoriness in the Word 3. Christ when he teacheth makes us obey Others may instruct but cannot command obedience They teach to be humble but Men remain proud The Prophet had been denouncing Judgments against the People of Iudah but they would not hear Ier. 44.17 We will do whatsoever goeth out of our own mouth to bake cakes to the Queen of Heaven Men come quasi armed in Coat of Male that the Sword of the Word will not enter but when Christ comes to teach he removes this obstinacy he not only informs the Judgment but inclines the Will He doth not only come with the Light of his Word but the Rod of his Strength and makes the stubborn sinner yield to him His Grace is irresistible 4. Christ teacheth easily Others teach with difficulty Difficulty in finding out a Truth and in inculcating it Isa. 28.10 Precept must be upon precept line upon line some may Teach all their lives and the Word take no impression They complain as Isa. 49.4 I have spent my labour in vain Plough on Rocks But Christ the great Prophet teacheth with ease He can with the least touch of his Spirit convert He can say Let there be light with a word he conveys Grace 5. Christ when he teacheth makes Men willing to learn Men may teach others but they have no mind to learn Prov. 1.7 Fools despise instruction they rage at the Word as if a Patient should rage at the Physician when he brings him a Cordial thus backward are Men to their own Salvation But Christ makes his People a willing people Psal. 110.3 they prize Knowledge and hang it as a Jewel upon their Ear. Those that Christ teacheth say as Isa. 2.3 Come let us go up to the Mountain of the Lord and he will teach us of his ways and we will walk in
cross to Flesh and Bloud Faith obeys Heb. 11.8 By faith Abraham obeyed Faith is not an Idle Grace as it hath an Eye to see Christ so it hath an Hand to work for him Faith doth not only believe God's Promise but obey his Command It is not your having Knowledge will evidence you to be Believers the Devil hath Knowledge but wants Obedience and that makes him a Devil And the true Obedience of Faith is a chearful Obedience God's Commands do not seem grievous Have you the Obedience and obey chearfully What say you to this do you look on God's Command as your Burden or Priviledge as an Iron Fetter about your Leg or a gold Chain about your Neck 4. Faith is an assimulating Grace it changeth the Soul into the Image of the Object it makes it like Christ. Never did any look on Christ with a believing Eye but he was made like Christ. A deformed Person may look on a beautiful Object but not be made beautiful but Faith looking on Christ transforms a Man and turns him into his Similitude Faith looking on a bleeding Christ causeth a soft bleeding heart Looking on an holy Christ causeth sanctity of Heart looking on an humble Christ makes the Soul humble As the Camelion is changed into the Colour of that which it looks upon so Faith looking on Christ changeth a Christian into the similitude of Christ. 2. By the growth of it if it be a true Faith it grows living things grow Rom. 1.17 From faith to faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. How may we judge of the growth of Faith Answ. Growth of Faith is judged 1. By strength We can do that now which we could not do before When one is Man-grown he can do that he could not do when he was a Child he can carry a heavier burden so thou canst bear crosses with more patience 2. Growth of Faith is seen by doing Duties in a more spiritual manner viz. with fervency we put coals to the Incence from a principle of love to God When an Apple hath done growing in bigness it grows in sweetness thou dost Duties in love and now are sweeter and come off with a better relish Object But I fear I have no Faith Resp. We must distinguish between weakness of Faith and nullity a weak Faith is true The bruised Reed is but weak yet it is such as Christ will not bruise Though thy Faith be but weak yet be not discouraged 1. A weak Faith may receive a strong Christ. A weak hand can tye the Knot in Marriage as well as a strong a weak Eye might have seen the brasen Serpent The Woman in the Gospel that but touched Christ received Vertue from him The Touch of Faith 2. The Promise is not made to strong Faith but to true The Promise doth not say Whosoever hath a Giant-faith that can remove Mountains that can stop the mouth of Lions shall be saved but whosoever believes be his Faith never so small Though Christ sometimes chides a weak Faith yet that it may not be discouraged he makes a Promise to it Matth. 5.3 Beati qui esuriunt 3. A weak Faith may be fruitful Weakest things multiply most the Vine is a weak Plant but it is fruitful Weak Christians may have strong Affections How strong is the first love which is after the first planting of Faith 4. Weak Faith may be growing The Seed springs up by degrees first the Blade then the Ear then the full Corn in the Ear. Therefore be not discouraged God who would have us receive them that are weak in Faith Rom. 14.1 will not himself refuse them A weak Believer is a Member of Christ and though Christ will cut off rotten Members from his Body yet not weak Members Effectual Calling ROM 8.30 Them he also called Quest. XX. WHat is effectual Calling Answ. It is a gracious work of the Spirit whereby he causeth us to embrace Christ freely offered to us in the Gospel In this Verse is a golden Chain of Salvation made up of four Links this is one Vocation Them he also called Calling is nova Creatio a new Creation the first Resurrection There is a twofold Call 1. An extrinsick or outward Call 2. An intrinsick or inward effectual Call 1. An extrinsick or outward Call which is God's offer of Grace to sinners inviting them to come in and accept of Christ and Salvation Matth. 20.16 Many are called but few chosen This outward Call shews Men what they ought to do in order to Salvation and renders them inexcusable in case of Disobedience 2. There is an intrinsick or effectual Call when God with the offer of Grace works Grace by this Call the Heart is renewed and the Will effectually drawn to embrace Christ. The outward Call brings Men to a profession of Christ the inward to a possession of Christ. Quest. What is the means of this effectual Call Resp. Every Creature hath a Voice to call to us The Heavens call to us to behold God's glory Psal. 19.1 Conscience calls to us God's Judgments call to us Repent Mic. 6.9 Hear ye the Rod. But every Voice doth not convert There are two means of our effectual Call 1. The preaching of the Word which is the sounding God's silver Trumpet in Mens Fears God doth not speak by an Oracle he calls by his Ministers Samuel thought it had been only the Voice of Eli that called to him but it was God's voice 1 Sam. 3.6 So perhaps you think it is only the Minister speaks to you in the Word but it is God himself speaks Therefore Christ is said Now to speak to us from Heaven Hebr. 12.25 How doth he speak but by his Ministers as a King speaks by his Ambassadors Know that in every Sermon preached God calls to you and to refuse the Message we bring is to refuse God himself 2. The other means of our effectual Call is the Holy Spirit The Ministry of the Word is the Pipe or Organ the Spirit of God blowing in it doth effectually change Men's hearts Acts 10.44 While Peter spake the Holy Ghost fell on all them that heard the Word of God Ministers knock at the door of Men's hearts the Spirit comes with a Key and opens the door Acts 16.14 A certain woman named Lydia whose heart the Lord opened Quest. From what doth God call Men Resp. 1. From sin He calls them from their Ignorance and Unbelief 1 Pet. 1.14 By Nature the Understanding is inveloped with Darkness God calls Men from darkness to light Eph. 5.8 as if one should be called out of a Dungeon to behold the Light of the Sun 2. From Danger As the Angel called Lot out of Sodom when it was ready to rain fire so God calls his People from the Fire and Brimstone of Hell and from all those Curses they were exposed to 3. He calls them out of the World as Christ called Matthew from the Receipt of Custom Iohn 17.16 Ye are not of the world Such as are
prejudice the Saints Second Benefit If we are adopted then we have an Interest in all the Promises The Promises are Childrens Bread Believers are heirs of the Promise Heb. 6.17 The Promises are sure God's Truth which is the brightest Pearl in his Crown is laid to pawn in a Promise The Promises are suitable like a Pâ—â—sick-garden there is no Disease but there is some Herb in the Physick-garden to cure it In the Dark of Desertion God hath promised to be a Sun in Temptation to tread down Satan Rom. 16.20 Doth Sin prevail he hath promised to take away its Kingly Power Rom. 6.14 O the Heavenly Comforts which are distilled from the Limbeck of the Promises But who hath a Right to these Believers only are Heirs of the Promise There is never a Promise in the Bible but a Believer may say This is mine Use ult Extol and magnifie God's Mercy who hath adopted you into his Family who of Slaves hath made you Sons of Heirs of Hell Heirs of the Promise Adoption is a free Gift He gave them power or dignity to become the sons of God As a Thread of Silver runs through the whole Piece of Work so Free-grace runs through this whole priviledge of Adoption Adoption is a greater Mercy then Adam had in Paradise he was a Son by Creation but here is a further Sonship by Adoption to make us thankful Consider in Civil Adoption there is some worth or excellency in the Person to be adopted but there was no worth in us neither Beauty nor Parentage nor Vertue nothing in us to move God to bestow the Prerogative of Sonship upon us We have enough in us to move God to correct us but nothing to move him to adopt us therefore exalt Free-grace begin the work of Angels here Bless him with your Praises who hath blessed you in making you his Sons and Daughters SANTIFICATION 1 THESS 4.3 For this is the Will of God even your Sanctification THe Notion of the word Sanctification signifies to consecrate and set apart to an holy use Thus they are sanctified Persons who are separate from the World and set apart for God's Service Sanctification hath a privative and positive part 1. A privative part Mortification which lies in the purging out of sin Sin is compared to Leven which sowrs and to Leprosy which defiles Sanctification doth purge out the old leven 1 Cor. 5.7 Though it takes not away the life yet the love of sin 2. A positive part Vivification which is the spiritual refining of the Soul which in Scripture is called a renewing of our mind Rom. 12.2 and a partaking of the Divine Nature 2 Pet. 1.4 The Priests in the Law not only were washed in the great Lavor but adorned with glorious Apparel Exod. 28.2 so in Sanctification not only washed from sin but adorned with purity Quest. What is Sanctification Answ. It is a Principle of Grace savingly wrought whereby the Heart becomes holy and is made after God's own heart A sanctified Person bears not only God's Name but Image For the opening the nature of Sanctification I shall lay down these Seven Positions 1. Sanctification is a supernatural thing 't is divinely infused we are naturally polluted and to cleanse God takes to be his Prerogative Lev. 21.8 I am the Lord that sanctifieth you Weeds grow of themselves Flowers are planted Sanctification is a Flower of the Spirit 's planting therefore it is called The Sanctification of the Spirit 1 Pet. 1.2 2. Sanctification is an intrinsical thing it lies chiefly in the heart It is called the adorning the hidden man of the heart 1 Pet. 3.4 The Dew wets the Leaf the Sap is hid in the Root the Religion of some consists only in externals but Sanctification is deeply rooted in the Soul Psal. 51.6 In the hidden part thou shalt make me to know wisdom 3. Sanctification is an extensive thing it spreads into the whole Man 1 Thess. 5.23 The God of peace sanctifie you wholly As Original Corruption hath depraved all the Faculties the whole head is sick the whole heart faint no Part sound as if the whole mass of blood were corrupted so Sanctification goes over the whole Soul After the Fall there was Ignorance in the Mind now in Sanctification we are light in the Lord Eph. 5.8 After the Fall the Will was depraved there was not only impotency to Good but obstinacy now in Sanctification there is a blessed pliableness in the Will it doth symbolize and comport with the Will of God After the Fall the Affections were misplaced on wrong Objects in Sanctification they are tun'd into a sweet order and harmony the Grief placed on Sin the Love on God the Joy on Heaven Thus Sanctification spreads it self as far as Original Corruption It goes over the whole Soul The God of peace sanctifie you wholly He is not a consecrated Person who is good only in some part but who is all over sanctified Therefore in Scripture Grace is called a New Man Col. 3.10 not a new Eye or a new Tongue but a new Man A good Christian though he be sanctified but in part yet in every part 4. Sanctification is an intense ardent thing Qualitates sunt in subjecto intensivè Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit Sanctification is not a dead Form but is inflamed into Zeal We call Water hot when it is so in the third or fourth degree He is holy whose Religion is heated to some degree and his heart boils over in love to God 5. Sanctification is a beautiful thing it makes God and Angels fall in love with us Psal. 110.3 The beauties of holiness As the Sun is to the World so is Sanctification to the Soul beautifying and bespangling it in God's Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. That which makes God glorious must needs make us so Holiness is the most sparkling Jewel in the God-head Exod. 15.11 Glorious in holiness Sanctification is the First fruit of the Spirit it is Heaven begun in the Soul Sanctification and Glory differ only in degree Sanctification is Glory in the Seed and Glory is Sanctification in the Flower Happiness is the quintissence of Holiness 6. Sanctification is an abiding thing 1 Iohn 3.9 His seed remaineth in him He who is truly sanctified cannot fall from that state Indeed seeming Holiness may be lost Colours may wash off Sanctification may suffer an Eclipse Rev. 2.4 Thou hast left thy first love but true Sanctification is a blossom of Eternity 1 John 2.27 The anointing which ye have received abideth in you He who is truly sanctified can no more fail away then the Angels which are fixed in their heavenly Orb. 7. Sanctification is a progressive thing 't is growing it is compared to Seed which grows First the Bladesprings up then the Ear then the ripe Corn in the Ear. Such as are already sanctified may be more sanctified 2 Cor. 7.1 Justification doth not admit of degrees a Believer cannot be more elected or
Presumption doth not fear defiling his Garments he is bold in sin Ier. 3.4 5. Wilt thou not cry unto me my Father behold thou hast done evil things as thou couldest Balaam said My God yet a Sorcerer A Sign he hath no Mony about him who fears not to Travel all Hours in the Night a sign he hath not the Jewel of Assurance who fears not the works of Darkness 3. True Assurance is built upon a Scripture-basis the Word saith The effect of Righteousness shall be Quietness and Assurance for ever Isa. 32.17 A Christians Assurance is built upon this Scripture God hath sown the Seed of Righteousness in his Soul and this Seed hath brought forth the Harvest of Assurance But Presumption is a spurious thing it hath no Scripture to shew for its Warrant it is like a Will without Seal and Witnesses which is null and void in Law Presumption wants both the Witness of the Word and the Seal of the Spirit 4. Assurance flowing from Sanctification always keeps the Heart in a lowly posture Lord saith the Soul what am I that passing by so many the Golden Beams of thy Love should shine upon me St. Paul had Assurance is he proud of this Jewel No. Ephes. 3.8 To me who am less than the least of all Saints The more love a Christian receives from God the more he sees himself a Debtor to free Grace and the sense of his Debt keeps his Heart Humble but Presumption is bred of Pride He who Presumes Disdains he think himself better than others Luke 18.11 God I thank thee I am not as other Men are nor as this Publican Feathers fly up but Gold descends he who hath this Golden Assurance his Heart descends in Humility Quest. 5. What is it may excite us to look after Assurance Resp. To consider how sweet it is and the noble and excellent effects it produceth Effect 1. How sweet it is This is the Manna in the Golden Pot the white Stone the Wine of Paradise which chears the Heart How comfortable is God's Smile The Sun is more refreshing when it shineth out that when it is hid in a Cloud it is a praelibation and fore-tast of Glory it puts a Man in Heaven before his time none can know how delicious and ravishing it is but such as have felt it as none can know how sweet Hony is but they who have tasted it 2. The noble and excellent Effects it produceth 1. Assurance will make us love God and Praise him 1. Love him Love is the Soul of Religion the Fat of the Sacrifice and who can love God so as he who hath Assurance The Sun reflecting its Beams on a burning Glass makes the Glass burn that that is near to it So Assurance which is the reflection of Gods love upon the Soul makes it burn in love to God St. Paul was assured of Christ's love to him Gal. 2.20 who hath loved me and how was his Heart fired with love he valued and admired nothing but Christ Phil. 3.8 as Christ was fastned to the Cross so he was fastned to Paul's Heart 2. Praise him Praise is the Quit-rent we pay to the Crown of Heaven who but he who hath Assurance of his Justification Man in a Swoon or Apoplexy Praise God that he is alive Can a Christian staggering with Fears about his Spiritual Condition praise God that he is elected and justified No The living the living he shall praise thee Isa. 38.19 Such as are enliven'd with Assurance they are the fittest Persons to sound forth Gods Praise Effect 2. Assurance would drop Sweetness into all our Creature-Enjoyments it would be as Sugar to Wine an earnest of more it gives a Blessing with the Venison As Guilt imbitters our Comforts it is like drinking out of a Wormwood Cup So Assurance would indulcorate and sweeten all Health and the Assurance of Gods Love are sweet Riches with the Assurance of a Kingdom are delectable Nay a Dinner of Green Herbs with the Assurance of Gods Love is Princely Fare Effect 3. Assurance would make us Active and Lively in Gods Service it would excite Prayer quicken Obedience as Diligence begets Assurance so Assurance begets Diligence Assurance will not as the Papists say breed Security in the Soul but Industry Doubting does discourage us in Gods Service but the Assurance of his Favour breeds Joy And the Ioy of the Lord is our strength Nehem. 8.10 Assurance makes us mount up to Heaven as Eagles in Holy Duties it is like the Spirit in Ezekiel's Wheels that moved them and lifted them up Faith would make us Walk but Assurance would make us Run We should never think we could do enough for God Assurance would be as Wings to the Bird as Weights to the Clock to set all the Wheels of Obedience a running Effect 4. Assurance would be a Golden Shield to beat back Temptation Assurance Triumphs over Temptation There are two sorts of Temptation Satan useth 1. He tempts to draw us to Sin Now the being assured of our Justification would make this Temptation vanish What Satan shall I Sin against him who hath loved me and washed me in his Blood Shall I return to Folly after God hath spoken Peace Shall I weaken my Assurance wound my Conscience grieve my Comforter Avoid Satan Tempt no more 2. Satan would make us question our Interest in God he tells us we are Hypocrites and God doth not love us Now there is no such Shield against this Temptation as Assurance What Satan have I a real Work of Grace in my Heart and the Seal of the Spirit to witness it and dost thou tell me God doth not love me Now I know thou art an Impostor who goest about to disprove what I sensibly feel If Faith resists the Devil Assurance would put him to flight Effect 5. Assurance would make us contented though we have but a little in the World He who hath Enough is Content He who hath Sun-light is Content though he wants Torch-light A Man that hath Assurance hath enough In uno salvatore omnes florent gemmae ad salutem He hath the Riches of Christs Merit of his Love an Earnest of his Glory he is fill'd with the Fulness of God here is enough and having enough he is Content Psal. 16.5 The Lord is the portion of my Inheritance The Lanes are fallen unto me in a pleasant place and I have a goodly Heritage Assurance will rock the Heart quiet the reason of Discontent is either because Men have no Interest in God or do not know their Interest St. Paul I know whom I have believed 2 Tim. 1.12 There was the Assurance of his Interest and 2 Cor. 6.10 As sorrowful yet always rejoycing c. There was his Contentment Get but Assurance and you will be out of the weekly Bill of Murmurers you will be discontented no more What can come amiss to him that hath Assurance God is his Hath he lost a Friend His Father lives Hath he lost his only Child
grow Grace doth not lye in the Heart as a stone in the Earth but as Seed in the Earth which will spring up first the Blade and then the Ear and then the full Corn in the Ear. 2. Grace cannot but grow from the Sweetness and Excellency of it he that hath Grace is never weary of it but still would have more The Delight he hath in it causeth thirst Grace is the Image of God and a Christian thinks he can never be enough like God Grace instills Peace therefore a Christian cannot but strive to increase in Grace because as Grace grows so Peace grows 3. Grace cannot but grow from a Believers ingrafting into Christ he who is a Cien ingrafted into this noble generous Stock cannot but grow Christ is so full of Sap and vivifical Influence that he makes all inoculated into him grow Fruitful Hos. 14.8 From me is thy Fruit found Quest. 4. What motives or incentives are there to make us grow in Grace Resp. 1. Growth is the end of the Ordinances Why doth a Man lay out cost on Ground Manure and Water it but that it may grow The sincere Milk of the Word is that we may grow thereby 1 Pet. 2.2 The Table of the Lord is on purpose for our Spiritual Nourishment and encrease of Grace 2. The growth of Grace is the best Evidence of the Truth of it things that have no Life will not grow a Picture will not grow a Stake in the Hedge will not grow but a Plant that hath a Vegetative life grows The growing of Grace shews it to be alive in the Soul 3. Growth in Grace is the beauty of a Christian. The more a Child grows the more it comes to its Favour and Complexion and looks more Ruddy so the more a Christian grows in Grace the more he comes to his Spiritual Complexion he looks fairer Abraham's Faith was beautiful when in its Infancy but at last it grew so Vigorous and Eminent that God himself was in love with it and crown'd Abraham with this Honour to be the Father of the Faithful 4. The more we grow in Grace the more Glory we bring to God Gods Glory is more worth than the Salvation of all Mens Souls This should be our design to raise the Trophies of Gods Glory and how can we do it more than by growing in Grace Iohn 15.8 Hereby is my Father glorified if you bring forth much Fruit. Though the least Dram of Grace will bring Salvation to us yet it will not bring so much Glory to God Phil. 1.11 Fill'd with the Fruits of his Righteousness which are to the Praise of his Glory It commends the skill of the Husbandman when his Plants grow and thrive it is a praise and honour to God when we thrive in Grace 5. The more we grow in Grace the more will God love us Is it not That we pray for The more Growth the more will God love us The Husbandman loves his Thriving Plants the thriving Christian is Gods Hephsibah or chief delight Christ loves to see the Vine flourishing and the Pomegranates budding Cant. 6.11 Christ accepts the truth of Grace but commends the growth of Grace Mat. 8.10 I have not found so great Faith no not in Israel Would you be as the beloved Disciple that lay in Christ's Bosom Would you have much love from Christ Labour for much growth let Faith flourish with good Works and Love increase into Zeal 6. What need we have to grow in Grace There is still something lacking in our Faith 1 Thes. 3.10 Grace is but in its Infancy and Minority and we must be still adding a Cubit to our Spiritual Stature the Apostles said Lord encrease our Faith Luke 17.5 Grace is but weak 2 Sam. 3.39 I am this Day weak tho anointed King So though we are anointed with Grace yet we are but weak and had need arrive at further degrees of Sanctity 7. The growth of Grace will hinder the growth of Corruption The more Health grows the more the Distempers of Body abate So it is in Spirituals the more Humility grows the more the Swelling of Pride is asswaged the more Purity of Heart grows the more the Fire of Lust is abated The growth of Flowers in the Garden doth not hinder the growing of Weeds but the growing of this Flower of Grace hinders the sprouting of Corruption As some Plants have an Antipathy and will not thrive if they grow near together as the Vine and the Bay-tree so where Grace grows Sin will not thrive so fast 8. We cannot grow too much in Grace there is no Nimium no Excess there The Body may grow too great as in the Dropsie but Faith cannot grow too great 2 Thes. 1.3 Your Faith groweth exceedingly here was Exceeding yet no Excess As a Man cannot have too much Health so not too much Grace Grace is the Beauty of Holiness Psal. 110.3 We cannot have too much Spiritual Beauty it will be the only Trouble at Death that we have grown no more in Grace 9. Such as do not grow in Grace decay in Grace non progredi in via est regredi Bern. There is no standing at a stay in Religion either we go forward or backward if Faith doth not grow Unbelief will If Heavenly Mindedness doth not grow Covetousness will A Man that doth not encrease his Stock diminisheth it If you do not improve your Stock of Grace your Stock will decay The Angels on Iacob's Ladder were either ascending or descending if you do not ascend in Religion you descend 10. The more we grow in Grace the more we shall flourish in Glory Though every Vessel of Glory shall be full yet some Vessels hold more he whose Pound gained Ten was made Ruler over Ten Cities Luke 19.17 Such as do not grow much though they do not lose their Glory yet they lessen their Glory If any shall follow the Lamb in whiter and larger Robes of Glory than others they shall be such as have shined most in Grace here Use. Lament we may the want of growth Religion in many is grown only into a Form and Profession This is to grow in Leaves not in Fruit. Many Christians are like a Body in an Atrophy which doth not thrive they are not nourished by the Sermons they hear like the Angels who assumed Bodies they did eat but did not grow It is very suspicious where there is no growth there wants a Vital Principle Some instead of growing better grow worse they grow more Earthly more Profane 2 Tim. 3.13 Evil Men proficient in Pejus shall wax worse and worse Many grow Hell-ward they grow past shame Eph. 23.5 they are like some Watred Stuffs which grow more rotten Quest. 5. How shall we know whether we grow in Grace Resp. For the deciding of this Question I shall First shew the signs of our not not growing Secondly Of our growing 1. The Signs of our not growing in Grace but rather falling into a Spiritual Consumption Sign 1. When
Willingness You love to see your Servants go chearfully about your Work Under the Law God would have a Free-Will-Offering Deut. 16.10 Hypocrites obey God grudgingly and against their Will they do facere bonum but not velle Cain brought his Sacrifice but not his Heart 'T is a true Rule quicquid Cor non facit non fit What the Heart doth not do is not done Willingness is the Soul of Obedience God sometimes accepts of Willingness without the Work but never of the Work without Willingness Chearfulness shews that there is Love in the Duty and Love doth to our Services as the Sun doth to the Fruit Mellow and Ripen them and make them come off with a better Relish 2. Obedience must be Devout and Fervent Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fervent in Spirit c. Quae ebullit prae ardore It alludes to Water that boils over So the Heart must boil over with Hot Affections in the Service of God The Glorious Angels who for their burning in Fervour and Devotion are called Seraphims these God chooseth to serve him in Heaven The Snail under the Law was unclean because a dull Sloathful Creature Obedience without Fervency is like a Sacrifice without Fire Why should not our Obedience be lively and Fervent God deserves the Flower and Strength of our Affections Domitian would not have his Statue carved in Wood or Iron but in Gold Lively Affections make Golden Services It is Fervency makes Obedience acceptable Eliah was fervent in Spirit and his Prayers opened and shut Heaven And again he pray'd and fire fell on his Enemies 2 Kings 1.10 Eliah's Prayer fetch'd Fire from Heaven because being fervent it carried Fire up to Heaven Quicquid decorum ex Fide proficiscitur Aug. 3. Obedience must be extensive it must reach to all Gods Commands Psal. 119.6 Then shall I not be ashamed or as it is in the Hebrew lo Ebosh blush when I have respect to all thy Commandements Quicquid propter Deum fit aequaliter fit There is a Stamp of Divine Authority upon all Gods Commands and if I obey one Precept because God Commands I must obey all True Obedience runs through all the Duties of Religion as the Blood through all the Veins or the Sun through all the Signs of the Zodiack A good Christian makes Gospel Piety and Moral Equity kiss each other Herein some discover their Hypocrisie they will obey God in some things which are more facile and may raise their Repute but other things they leave undone Mark 10.21 One thing is lacking Unum deest Herod would hear Iohn Baptist but not leave his Incest Some will Pray but not give Alms others will give Alms but not Pray Matt. 23.23 Ye pay Tithe of Mint and Anise and have neglected the weightier things of the Law Iudgment Mercy and Faith The Badger hath one foot shorter than the other So these are shorter in some Duties than in other God likes not such partial Servants that will do some part of the work he sets them about and leave the other undone 4. Obedience must be sincere viz. We must aim at the Glory of God in it Finis specificat actionem In Religion the end is all The end of our Obedience must not be to stop the Mouth of Conscience or to gain Applause and Preferment but that we may grow more like God and bring more Glory to God 1 Cor. 10.31 Do all to the Glory of God That which hath spoiled many glorious Actions and made them lose their Reward is when Mens aims have been wrong The Pharisees gave Alms but blowed a Trumpet that they might have Glory of Men Matt. 6 2. Alms should shine but not blaze Iehu did well in destroying the Baal-worshippers and God commended him for it but because his Aims were not good he aim'd at setling himself in the Kingdom therefore God look'd upon it no better than Murder Hos. 1.4 I will avenge the blood of Jezreel upon the House of Jehu O let us look to our Ends in Obedience it is possible the Action may be right and not the Heart 2 Chron. 25.2 Amaziah did that which was right in the sight of the Lord but not with a perfect Heart Two things are chiefly to be eyed in Obedience the Principle and the End A Child of God though he shoots short in his Obedience yet he takes a right Aim 5. Obedience must be in and thorough Christ Eph. 1.6 He hath accepted us in the Beloved Not our Obedience but Christs Merits procure acceptance we must in every part of Worship tender up Christ to God in the Arms of our Faith Unless we serve God thus in Hope and Confidence of Christs Merits we do rather provoke God than please him As when King Uzziah would offer Incense without a Priest God was angry with him and struck him with Leprosie 2 Chron. 26.16 So when we do not come to God in and thorough Christ we offer up Incense to God without a Priest and what can we expect but severe Rebukes 6. Obedience must be Constant Psal. 106.3 Blessed is he who doth righteousness Be Col Gnet at all times True Obedience is not like an high Colour in a Fit but it is a right Sanguine It is like the Fire on the Altar which was always kept Burning Lev. 6.13 Hypocrites Obedience is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Season It is like plaistering Work which is soon washed off but true Obedience is constant Though we meet with Affliction we must go on in our Obedience Iob 17.9 The Righteous shall hold on his way We have vowed Constancy We have vowed to renounce the Pomp and Vanities of the World and to fight under Christ's Banner to the Death When a Servant hath entred into Covenant with his Master and the Indentures are sealed then he cannot go back he must serve out his time There are Indentures drawn in Baptism and in the Lords Supper The Indentures are renewed and sealed on our part that we will be Faithful and Constant in our Obedience Therefore we must imitate Christ who became obedient to the Death Phil. 2.8 The Crown is set upon the Head of Perseverance Rev. 2.26 He that keeps my works unto the end to him will I give the morning Star Use 1. This indicts such who live in a Contradiction to this Text they have cast off the Yoke of Obedience Ier. 44.16 As for the word which thou hast spoken to us in the Name of the Lord we will not hearken unto thee God bids Men pray in their Family they live in the total Neglect of it He bids them Sanctifie the Sabbath they follow their Pleasures on that day God bids them abstain from the Appearance of Sin they do not abstain from the Act They live in the act of Revenge in the Act of Uncleanness This is an high Contempt of God 't is Rebellion and Rebellion is as the Sin of Witchcraft Quest. Whence is it Men do not obey God They know their Duty
us Quest. How shall we do to Love God aright Resp. 1. Wait on the Preaching of the Word As Faith comes by Hearing so doth Love The Word sets forth God in his incomparable Excellencies it doth decipher and pencil him out in all his Glory and a sight of his Beauty inflames Love 2. Beg of God that he will give you an Heart to Love him When King Solomon asked Wisdom of God the Speech pleased the Lord 1 Kings 3.10 So when thou cryest to God Lord give me an Heart to love thee 't is my Grief I can Love thee no more Sure this Prayer pleaseth the Lord and he will pour of his Spirit upon thee whose Golden Oyl will make the Lamp of thy Love burn bright 3. You who have Love to God keep it Flaming upon the Altar of your Heart Love as Fire will be ready to go out Rev. 2.4 Thou hast left thy first Love Through neglect of Duty or too much love of the World our love to God will cool O preserve your love to God As you would be careful to preserve the Natural Heat in your Body so be careful to preserve the Heat of Love to God Love is like Oyl to the Wheels it quickens us in God's Service When you find your Love abate and cool use all means for quickening when the Fire is going out you throw on Fuel When the Flame of Love is going out make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning Of the Commandments Exod. 20.1 2. And God spake all these Words saying I am the Lord thy God c. Quest. What is the Preface to the Ten Commandments Resp. The Preface to the Ten Commandments is I am the Lord thy God Where observe First the Preface to the Preface God spake all these Words saying 2. The Preface it self to the Commandments I am the Lord thy God 1. I begin with the First the Preface to the Preface vaiedabbur elohim God spake all these Words saying c. This is like the Sounding of a Trumpet before a Solemn Proclamation God spake other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets Luke 1.70 but here God spake in his own Person Quest. How may we understand this God spake he hath no Bodily Parts or Organs of Speech Resp. God made some intelligible sound or formed a Voice in the Air which was to the Jews as God's very speaking to them In the Text 1. The Law-giver God God spake 2. The Law it self all these Words 1. The Law-giver God spake There are Two things requisite in a Law-giver First Wisdom Laws are Founded upon Reason and he must be Wise that makes Laws God in this respect is most fit to be a Lawgiver he is Wise in Heart Job 9.4 He hath a Monopoly of Wisdom 1 Tim. 1.17 The only Wise God Therefore he is the fittest to Enact and Constitute Laws 2. The Second thing requisite in a Law-giver is Authority If a Subject make Laws though never so wise yet they want the stamp of Authority God hath the Supream Power in his Hand he derives a being to all and he who gives Men their Lives hath most right to give them their Laws 2. The Law it self all these Words that is all the Words of the Moral Law which is usually stiled the Decalogue or Ten Commandments It is call'd the Moral Law because it is the Rule of Life and Manners St. Chrysostom compares the Scripture to a Garden the Moral Law is a chief Flower in it the Scripture is a Banquet the Moral Law the chief Dish in it First The Moral Law is perfect Psal. 19.7 The Law of the Lord is Perfect It is an exact Model and Platform of Religion it is the Standard of Truth the Judge of Controversies the Pole-Star to direct us to Heaven Prov. 6.23 The Commandment is a Lamp Though the Moral Law be not a Christ to Justifie us yet it is a Rule to instruct us Secondly The Moral Law is unalterable it remains still in force Though the Ceremonial and Judicial Laws are abrogated yet the Moral Law delivered by God's own Mouth is to be of perpetual use in the Church Therefore the Law was written in Tables of Stone to shew the perpetuity of it Thirdly The Moral Law is very illustrious and full of Glory God did put Glory upon it in the manner of the Promulgation of it 1. The People before the Moral Law was delivered were to wash their Cloaths Exod. 19.10 Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law 2. There were Bounds set that none might touch the Mount Exod. 19.12 which was to breed in the People reverence to the Law 3. God wrote the Law with his own Finger Exod. 31.18 Which was such an Honour put upon the Moral Law as we read of no other Writing God did by some mighty Operation make the Law legible in Letters as if it had been written with his own Finger 4. God's putting the Law in the Ark to be kept was another signal Mark of Honour put upon it The Ark was the Cabinet in which God put the Ten Commandments as Ten Jewels 5. At the delivery of the Moral Law there was the attendance of many Angels Deut. 32. Here was a Parliament of Angels called and God himself was the Speaker Use 1. Here we may take notice of God's Goodness who hath not left us without a Law Therefore the Lord doth often set it down as a Demonstration of his Love in giving his Commandments Psal. 147.20 He hath not dealt so with any Nation and as for his Iudgments they have not known them Nehem. 9.13 Thou gavest them true Laws Good Statutes and Commandments What a strange Creature would Man be if he had no Law to direct him There would be no living in the World we should have none born but Ishmaels every Man's Hand would be against his Neighbour Man would grow wild if he had not Affliction to â—ame him and the Moral Law to guide him The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety Use 2. If God spake all these Words of the Moral Law then it condemns First The Marcionites and Manichees who spake slightly yea blasphemously of the Moral Law they say it is below a Christian it is Carnal which the Apostle conâ—uâ—es when he saith The Law is Spiritual but I am Carnal Rom. 7.14 Secondly The Antinomians who will not admit the Moral Law to be a Rule to a Believer We say not he is under the Curse of the Law but the Commands we say not the Moral Law is a Christ but it is a Star to lead one to Christ we say not it doth Save but it doth Sanctifie They who cast God's Law behind their Backs God will cast their Prayers behind his Back They who will not have the Law to Rule them shall have the Law
our strength lay But in a true Gospel Sense we may so obey the Moral Law as to find Acceptance Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law Psal. 119.166 I have done thy Commandments Not I have done all I should do but I have done all I am able to do and wherein our Obedience comes short we look up to the perfect Righteousness and Obedience of Christ and hope for Pardon through his Blood This is Evangelically to obey the Moral Law which though it be not to Satisfaction yet it is to Acceptation Thus I have done with the first The Preface to the Preface God spake all these words I should now come to the second the Preface it self to the Commandments I am the Lord thy God c. Of the Commandments Exod. 20.2 I am the Lord thy God c. 2. THE Preface it self which consists of three parts 1. I am the Lord thy God 2. Which have brought thee out of the Land of Egypt 3. Out of the House of Bondage 1. I am the Lord thy God Where we have a Description of God 1. By his Essential Greatness I am the Lord 2. By his relative Goodness Thy God 1. By his essential greatness I am the Lord or as in the Hebrew Iehovah This name of God sets forth his Majesty Sanctius habitum fuit saith Buxtorf the name Iohavah was had in more Reverence among the Jews than any other name of God it signifies Gods Self-sufficiency Eternity Independency Immutability Mal. 3.6 Use 1. If God be Iehovah the Fountain of being who can do what he will let us fear this great Lord Deut. 28.58 That thou maist fear Hashem Hanicbad Jehovah this glorious and fearful name Jehovah Use 2. If God be Iehovah the supream Lord then it condemns the Blasphemous Papists who speak after this manner Our Lord God the Pope Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors when he Usurps Gods Title Shewing himself that he is God 2 Thess. 2.4 The Pope goes to make himself Lord of Heaven for he will Canonize Saints there Lord of Earth for with his Keys he doth bind and loose whom he pleaseth Lord of Hell for he can free Men out of Purgatory But God will pull down these Plumes of Pride He will consume this Man of sin with the breath of his mouth and the brightness of his coming 2 Thess. 2.8 Use 3. God is described by his relative goodness Eloeka Thy God Had God only called himself Iehovah it might have terrified us and made us fly from him but when he saith Thy God this may allure and draw us to him This though a Preface to Law is pure Gospel This word Eloeka Thy God is so sweet that we can never suck out all the Hony in it I am thy God not only by Creation but by Election This word Thy God though it was spoken to Israel yet it is a Charter belongs to all the Saints For the further Explication here are three Questions Quest. 1. How God comes to be our God Resp. Through Jesus Christ Christ is a middle Person in the Trinity He is Emanuel God with us He brings two differing Parties together He makes our Nature lovely to God and Gods Nature lovely to us He by his Death causeth Friendship yea Union He brings us within the Verge of the Covenant and so God becomes our God Quest. 2. What doth this imply God being our God Resp. It is comprehensive of all good things God is our strong Tower our Fountain of living Water our Salvation More particularly God being our God implies the sweetest Relation 1. The Relation of a Father 2 Cor. 6.18 I will be a Father unto you A Father is full of tender care for his Child Who doth he settle the Inheritance upon but his Child God being our God will be a Father to us a Father of Mercy 2 Cor. 1.3 the everlasting Father Psal. 9.7 If God be our God we have a Father in Heaven that never dies 2. It imports the Relation of an Husband Isa. 54.5 Thy Maker is thy Husband If God be our Husband he esteems us precious to him as the Apple of his Eye Zech. 2.8 He imparts his Secrets to us Psal. 25.14 He bestows a Kingdom upon us for our Dowry Luke 12.32 Quest. 3. How may we come to know this Covenant-Union That God is our God Resp. 1. By having his Graces planted in us Kings Children are known by their costly Jewels It is not having common Gifts which shews we belong to God many have the Gifts of God without God but it is Grace gives us a true genuine Title to God In particular Faith is Vinculum Unionis the Grace of Union By this we may spell out our Interest in God Faith doth not as the Mariner cast its Anchor downwards but upwards it trusts in the Mercy and Blood of God and trusting in God engageth him to be our God Other Graces make us like God Faith makes us one with him 2. We may know God is our God by having the Earnest of his Spirit in our Hearts 2 Cor. 1.22 God often gives the Purse to the Wicked but the Spirit only to such as he intends to make his Heirs 1. Have we had the Consecration of the Spirit If we have not had the Sealing work of the Spirit have we had the Healing work 1 Iohn 2.20 Ye have an Unction from the Holy One. The Spirit where it is stamps the Impress of its own Holiness upon the Heart It embroiders and bespangles the Soul and makes it all glorious within 2. Have we had the Attraction of the Spirit Cant. 1.4 Draw me we will run after thee Hath the Spirit by its magnetick Vertue drawn our Hearts to God Can we say as Cant. 1.7 O thou whom my Soul loveth Is God our Paradise of Delight Our Segullah or chief Treasure Are our Hearts so chained to God that no other Object can inchant us or draw us away from him 3. Have we had the Elevation of the Spirit Hath it raised our Hearts above the World Ezek. 3.14 The Spirit lifted me up Hath the Spirit made us superna anhelare seek the things above where Christ is Though our Flesh is on Earth is our Heart in Heaven Though live here trade above Hath the Spirit thus lifted us up By this we may come to know that God is our God Where God gives his Spirit for an Earnest there he gives himself for a Portion 3. We may know God is our God if he hath given us the Hearts of Children Have we obediential Hearts Psal. 27.8 Do we subscribe to Gods Commands when his Commands cross our Will A true Saint is like the Flower of the Sun it opens and shuts with the Sun He opens to God and shuts to Sin If we have the Hearts of Children then God is our Father 4. We may know God is ours and we have an Interest in
gives Sleep nay sometimes he gives a Song in the Night Psal. 42.8 And he hath Mercies for the Morning Lam. 3.23 His Compassions are fresh every Morning Thirdly God hath Mercies for all sorts Mercies for the Poor 1 Sam. 2.8 He raiseth the Poor out of the Dust. Mercies for the Prisoner Psal. 69.33 He despiseth not his Prisoners Mercies for the Dejected Isa. 54.8 In a little Wrath I hid my Face from thee but with great Mercies will I gather thee God hath old Mercies Psal. 25.6 Thy Mercies have been ever of old And new Mercies Psal. 40.3 He hath put a new Song in my Mouth Every time we draw our Breath we suck in Mercy God hath Mercies under Heaven and those we taste of and Mercies in Heaven and those we hope for Thus Gods Mercy is superabundant 4. The Mercy God shews is abiding Psal. 103.16 The Mercy of the Lord is from Everlasting to Everlasting Gods anger to his Children lasts but a while Psal. 103.9 but his Mercy lasts for ever Gods Mercy is not like the Widows Oyl which ran a while and then ceased 2 Kings 4.6 Over-flowing Ever-flowing Gods Mercy as it is without Bounds so without Bottom Psal. 136. His Mercy endures for ever God never cuts off the Intail of Mercy from the Elect. Quest. 2. How many ways is God said to shew Mercy Resp. 1. We are all Living Monuments of Gods Mercy God shews Mercy to us in dayly supplying us First He supplies us with Health Health is the Sawce which makes our Life relish Sweeter How would they prize this Mercy who are Chain'd to a Sick-bed Secondly God supplies us with Provision Gen. 48.15 The God who hath fed me all my Days Mercy spreads our Table it carves us every bit of Bread we eat we never drink but in the Golden Cup of Mercy 2. God shews Mercy in lengthening out our Gospel-Liberties 1 Cor. 16.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there are many Adversaries many would stop the Waters of the Sanctuary that they should not run We enjoy the sweet Seasons of Grace we hear joyful Sounds we see the goings of God in his Sanctuary we enjoy Sabbath after Sabbath the Manna of the Word yet falls about our Tents when in divers parts of the Land they have no Manna Here is God shewing Mercy to us he spins out our forfeited Liberties 3. God shews Mercy to us in preventing many Evils from invading us Psal. 3.3 Thou O Lord art a Shield for me God hath restrained the Wrath of Men and been a Screen between us and Danger When the Destroying Angel hath been abroad and shot his deadly Arrow of Pestilence God hath kept off the Arrow that it hath not come near us 4. God shews Mercy in delivering us 2 Tim. 4.17 And I was delivered out of the Mouth of the Lion viz. Nero. God hath restored us from the Grave May we not write the Writing of Hezekiah Isa. 38 9. when he had been sick and was recovered of his Sickness When we thought the Sun of our Life had been setting God hath made it return to its former Brightness 5. God shews Mercy in restraining of us from Sin Lusts within are worse than Lions without The greatest sign of Gods Anger is to give Men up to their Sins Psal. 81.12 So I gave them up to their own Hearts Lusts let them Sin themselves to Hell But God hath laid the Bridle of restraining Grace upon us As God said to Abimelech Gen. 20.6 I withheld thee from sinning against me So God withheld us from those Exorbitancies which might have made us a Prey to Satan and a Terrour to our Selves 6. God shews Mercy in guiding and directing us Is it not a Mercy for one that is out of the way to have a Guide First There is a Providential guiding God guides our Affairs for us Chaulks out a way he would have us to walk in he resolves our Doubts unties our Knots appoints the bounds of our Habitation Acts 17.26 Secondly A Spiritual guiding Psal. 73.24 Thou shalt guide me with thy Counsel As Israel had a Pillar of Fire to go before them so God guides us with the Oracles of his Word and the Conduct of his Spirit He guides our Head keeps us from error and he guides our Feet keeps us from Scandal O what Mercy is it to have God to be our Guide and Pilot Psal. 31.3 For thy Name 's sake lead me and guide me 7. God shews Mercy in Correcting us God is Angry in Love he smites that he may save Gods Rod is not a Rod of Iron to break us but a Fatherly Rod to Humble us Heb. 12.10 He for our profit that we may be partakers of his Holiness Either God will mortifie some corruption or exercise some grace Is there not Mercy in this Every Cross to a Child of God is like Paul's Cross Wind which though it broak the Ship it brought Paul to Shoar upon the broken Pieces Acts 27.44 8. God shews Mercy in Pardoning us Mic. 7.18 Who is a God like thee that pardonest Iniquity 'T is Mercy to Feed us Rich Mercy to Pardon us This Mercy is spun out of the Bowels of Free Grace this is enough to make a Sick Man well Isa. 33.24 The Inhabitant shall not say I am Sick the People that dwell therein shall be forgiven their Iniquity Pardon of Sin is a Mercy of the first Magnitude God seals the Sinners Pardon with a Kiss This made David put on his best Cloaths and anoint himself his Child newly Dead and God had told him the Sword should not depart from his House yet now he falls Anointing himself the reason was God had sent him his Pardon by the Prophet Nathan 2 Sam. 12.13 The Lord hath put away thy Sin Pardon is the only fit Remedy for a troubled Conscience What can give ease to a Wounded Spirit but pardoning Mercy Offer him the Honours and Pleasures of the World 't is as if you bring Flowers and Musick to one that is condemned Quest. How may I know my Sins are pardoned Resp. Where God removes the guilt he breaks the power of Sin Mic. 7.19 He will have Compassion he will subdue our Iniquities With Pardoning Love God gives Subduing Grace 9. God shews his Mercy in Sanctifying us Lev. 20.8 I am the Lord that sanctifie you This is the partaking of the Divine Nature 2 Pet. 1.4 Gods Spirit is a Spirit of Consecration though it Sanctifies us but in part yet in every part 1 Thes. 5.23 This is such a Mercy that God cannot give in Anger if we are Sanctified then we are Elected 2 Thes. 2.13 God hath chosen you to Salvation through Sanctification This doth disponere ad Coelum it prepares for Happiness as the Seed prepares for Harvest When the Virgins had been Anointed and Perfumed then they were to stand before the King Esther 2.12 So when we have had the Anointing of God then we shall stand before the King of Heaven 10. God shews Mercy
were they Acts 23.12 who bound themselves with an Oath and Curse to kill Paul To commit Sin is bad enough but to swear we will commit Sin is an high Prophaning Gods Name and is as it were to call God to approve our Sin 3. Forswearing This is an Heaven-daring Sin Lev. 19.12 Ye shall not swear by my name falsly neither shall ye prosane my name Perjury is a calling God to witness to a Lye It is said of Philip of Macedon he would Swear and Unswear as might stand best with his Interest Ier. 4.2 Thou shalt swear the Lord liveth in Truth in Iudgment and in Righteousness In Righteousness therefore it must not be an unlawful Oath In Iudgment therefore it must not be a rash Oath In Truth therefore it must not be a false Oath Among the Scythians if a Man did Forswear himself he was to have his Head stricken off Because if Perjury were allowed there would be no living in a Common-wealth it would take away all Faith and Truth among Men. The Perjurer is in as bad a case as the Witch for by a false Oath he binds his Soul fast to the Devil In Forswearing or taking a false Oath in a Court there are many Sins link'd together Plurima peccata in uno For besides the taking Gods name in vain the Perjurer is a Thief by his false Oath he robs the Innocent of his Right He is a Perverter of Justice He doth not only sin himself but occasions the Jury to give a false Verdict and the Judge to pass an unrighteous Sentence And sure Gods Judgments will find him out When Gods flying Roll or Curse goes over the face of the Earth into whose House doth it enter Into the house of him that swears falsly And it shall consume the timber and stones of his house Zech. 5.4 Beza relates of a Perjurer That he had no sooner taken a false Oath but he was immediately struck with an Apoplexy and never spâ—ke more but died O tremble at such horrid Impiety VIII We highly take Gods Name in vain when we prefix Gods name to any wicked Action I say the mentioning of God in a wicked Design is taking his name in vâ—in 2 Sam. 15.7 I pray saith Absalom let me pay my vow which I vowed to the Lord in Hebron This pretence of paying his Vow made to God was only to colour over his Treason ver 10. When ye hear the sound of the Trumpet ye shall â—ay Aâ—â—al in reigns When any wicked Action is baptised with the name of Religion this is taking Gods Name in vain Herein the Pope is guilty highly when he sends out his Bâ—lls of Excommunication or Curses against the Christians he begins with In nomine Domini In the name of God What a provoking Sin is this Iâ— is to do the Deviâ—s work and put Gods name to it IX We tâ—ke God Name in vain when we use our Tongues any way to the Dishonour of Gods Name as when we use Railing or Curse in our Passions Especially when we wiâ—h a Curse upon our selves if a thing be not so when we know it to be false I have read of one who wished his Body might rot if that which he said was not true and soon after his Body rotted and he became a loathsom Spectacle X. We take Gods Name in vain by Rash and Unlawful Vows There is a good Vow when a Man binds himself by Vow to do that which the Word binds him to as if he be Sick he Vows if God restore him he will live a more strict holy Life Psal. 66.13 I will pay thee my vows which my lips have uttered when I was in trouble But Voveri non debet quod Deo displicet Such a Vow should not be made as is displeasing to God As to vow voluntary Poverty as your Friers or to vow to live in Nunneries Iephtha's Vow was rash and unlawful he vowed to the Lord â—o Sacrifice that to him which he met with next and it was his Daughter Iudges 11.31 He did ill to make the Vow and worse to keep it He became guilty of the Breach of the Third and Sixth Commandment XI When we speak evil of God now we take his name in vain Numb 21.5 They spake against God Quest. How do we speak against God Resp. When we murmur at his Providences as if he had dealt hardly with us Murmuring is the accusing of Gods Justice Gen. 18.25 Shall not the Iudge of all the earth do right Murmuring springs from a bitter Root it comes from Pride and Discontent It is a Reproaching of God and an high taking his name in vain It is such a Sin as God cannot â—ear Numb 14.27 How long shall I bear with this people that murmur against me XII And lastly We take Gods name in vain when we falsifie our Promise To say if God spare us life we will do this and never intend it Our Promise should be Sacred and Inviolable but if we make no reckoning to make a Promise and mention Gods name in it yet never intend to keep it it is a double Sin it is telling a Lye and taking Gods name in vain I should come now to the Affirmative implied But hereafter Use. Take heed of taking Gods name in vain any of these ways Remember this Commination or Threatning in the Text The Lord will not hold him guiltless Here is a Meiosis less is said and more intended He will not hold him guiltless that is he will be severely avenged on such an one The Lord will not hold him guiltless Here the Lord speaks after the manner of a Judge who holds the Court of Assize The Judge here is God himself the Accusers Satan and a Man 's own Conscience The Matter of Fact is Taking Gods name in vain and the Malefactor accused is found guilty and Condemned The Lord will not hold him guiltless Methinks these words The Lord will not hold him guiltless may set a Lock upon our Lips and make us afraid of speaking any thing that may redound Dishonour upon God or may be a taking his Name in vain The Lord will not hold him guiltless It may be Men may hold such Guiltless when they Curse Swear speak Irreverently of God Men may hold them Guiltless let them alone not punish them If one takes away anothers good Name he shall be sure to be punished but if he takes away Gods good Name where is he that doth punish him He that Robs anothers Goods shall be put to Death but he that Robs God of his Glory by Oaths and Curses he is spared but God himself will take the Matter into his own hand and he will punish him who takes his Name in vain 1. Sometimes God punisheth Swearing and Blasphemy in this Life 1. Swearing In the Country of Samurtia there arose a Tempest of Thunder and Lightning A Soldier burst forth into Swearing but the Tempest tearing up a great Tree by the Roots it fell upon him and crushed
makes for our Interest it promotes Holiness in us The business on the Week-Day makes us too forgetful of God and our Souls the Sabbath brings God into our Remembrance When the Dust of the World falling hath clogg'd the Wheels of our Affections that they would scarce move towards God the Sabbath comes and oyls the Wheels of our Affections and now they move swiftly in Religion Therefore God hath appointed a Sabbath to ripen our Holiness On this Day the Thoughts contemplate Heaven the Tongue speaks of God and is as the Pen of a ready Writer now the Eyes drop Tears now the Soul burns in Love When the Heart was all the Week frozen now on the Sabbath it is melted with the Word The Sabbath is a Friend to Religion it files off the Rust of our Graces it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker I should in the next place show you the Modus or Manner how we should keep the Sabbath-Day Holy But before I come to that I shall propound a great Question viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath as it was in the Primitive Institution but have changed it to another Day Ans. The old Seventh-day Sabbath which was the Jewish Sabbath is abrogated and in the room of it the first Day of the Week which is the Christian Sabbath succeeds The Morality or Substance of the Fourth Commandment doth not lie in keeping the Seventh Day precisely but in keeping one Day in Seven which God hath appointed Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day Ans. Not by Ecclesiastical Authority The Church saith Mr. Perkins hath no power to Ordain a Sabbath But 1. The Change of the Sabbath from the Last Day of the Week to the First was by Christ's own Appointment Christ is Lord of the Sabbath Mark 2.28 And who shall appoint a Day but he who is Lord of it He made this Day Psalm 118.24 This is the Day which the Lord hath made Arnobius and the Current of Expositors understand it of our Christian Sabbath and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day Rev. 1.10 As it is called the Lord's Supper because of the Lords instituting the Bread and Wine and setting it apart from a common Use to a more special and Sacred Use So it is called the Lords Day because of the Lord 's Instituting it and setting it apart from common Days to his special Worship and Service Christ arose on the First Day of the Week out of the Grave and appeared twice on this Day to his Disciples Iohn 20.19 26. which was to intimate to the Disciples saith Austin and Athanasius that he transferred the Jewish Sabbath to the Lord's Day 2. The keeping of the First Day which is the Lord's Day was the Practice of the Apostles 1 Cor. 16.2 Acts 20.7 On the first Day of the Week when the Disciples came together to break Bread Paul Preached to them Here was both Preaching and Breaking of Bread on this Day Austin and Innocentius and Isidore make the keeping of our Gospel-Sabbath to be an Apostolical Sanction and affirm that by Vertue of the Apostles Practice this Lord's Day is to be sequestred and set apart for Divine Worship What the Apostles did they did it by Divine Authority for they were inspired by the Holy Ghost 3. Besides the Primitive Church had the Lord's Day which we now Celebrate in High Estimation It was a great Badge of their Religion to observe this Day Ignatius the most ancient Father who lived in the time of St. Iohn the Apostle hath these Words Let every one that loveth Christ keep holy the First Day of the Week the Lord's Day This Day hath been observed by the Church of Christ above Sixteen Hundred Years as Learned Bucer notes Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day because this puts us in Mind of the Mystery of our Redemption by Christ. The Reason why God did institute the Old Sabbath was Because God would have it kept as a Memorial of the Creation But the Lord hath now brought the First Day of the Week in the room of it in memory of a more Glorious Work than Creation and that is Redemption Great was the Work of Creation but greater was the Work of Redemption As it was said Hag. 2.9 The Glory of the Second Temple was greater than the Glory of the First Temple So the Glory of the Redemption was greater than the Glory of the Creation Great Wisdom was seen in the curious making us but more miraculous Wisdom in saving us Great Power was seen in bringing us out of nothing but greater Power in helping us when we were worse than nothing It cost more to redeem us than to create us In the Creation there was but speaking a Word Psal. 148.5 In the Redeeming us there was shedding of Blood 1 Pet. 1.18 19. The Creation was the Work of God's Fingers Psal. 8.3 Redemption was the Work of his Arm Luke 1.5 In the Creation God gave us our selves in the Redemption he gave us Himself By Creation we have a Life in Adam by Redemption we have a Life in Christ Col. 3.3 By Creation we had a right to an Earthly Paradise by Redemption we have a Title to an Heavenly Kingdom So that well might Christ change the Seventh Day of the Week into the First because this Day puts us in mind of our Redemption which is a more glorious Work than the Creation Vse The Use I shall make is That we should have this Christian Sabbath we now Celebrate in high Veneration The Jews call'd the Sabbath Desiderium Dierum The Desire of Days and the Queen of Days It is a Day of sweet Rest. This Day we must call a Delight the Holy of the Lord Honourable Isa. 58.13 Mettal that hath the King's Stamp upon it is Honourable and of great value God hath set his Royal Stamp upon the Sabbath It is the Sabbath of the Lord this makes it Honourable This Day we should look upon as the best Day in the Week What the Phoenix is among the Birds what the Sun is among the Planets that the Lord's Day is among other Days This is the Day which the Lord hath made Psal. 118.24 God hath made all the Days but he hath blessed this As Iocob got the Blessing from his Brother so the Sabbath hath got the Blessing from all the other Days in the Week The Sabbath is a Day in which we converse in a special manner with God The Jews call'd the Sabbath Dies Lucis A Day of Light on this Day the Sun of Righteousness shines upon the Soul The Sabbath is the Market-day of the Soul the Cream of Time this is the Day of Christ's rising out of the
Rivers of Oyl but Sparks of Love that Christ values And sure as David said While I was musing the Fire burned Psal. 39.3 So while we are musing of Christ's Love in redeeming us the Fire of our Love would burn towards Christ and then is a Christian in a Blessed Sabbath-Frame when he is like a Seraphim burning in Love to Christ. 4. On a Sabbath-morning meditate on the Glory of Heaven Heaven is the Extract and Quintessence of Happiness It is called a Kingdom Mat. 25.34 A Kingdom for it's Riches and Magnificence It is set out by Precious Stones Gates of Pearl Rev. 21. There is all that is truly Glorious transparent Light perfect Love unstained Honour unmixed Joy and that which crowns the Joy of the Celestial Paradise is Eternity Suppose Earthly Kingdoms were more glorious than they are their Foundations of Gold their Walls of Pearl their Windows of Saphire yet they are corruptible But the Kingdom of Heaven is Eternal those Rivers of Pleasure run for evermore Psalm 16.11 And that wherein the Essence of Glory consists and makes Heaven to be Heaven is the immediate Sight and Fruition of the Blessed God Psal. 17.15 When I awake I shall he satisfied with thy likeness O think of this Ierusalem above This is proper for a Sabbath 1. The meditation of Heaven would raise our Hearts above the World O how would these things disappear and shrink into nothing if our Minds were mounted above the Visible Orbs and we had a Prospect of Glory 2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises It would quicken Affection it would add Wings to Devotion it would make us to be in the Spirit on the Lord's Day Rev. 1.10 How vigorously doth he serve God who hath a Crown of Glory always in his Eye III. We dress our Souls on a Sabbath-Morning by Prayer Mat. 6.6 When thou Prayest enter into thy Closet c. Prayer sanctifies a Sabbath 1. The things we should pray for on the Morning of a Sabbath 1. Beg a Blessing upon the Word which is to be Preached that it may be a Savour of Life to us that by it our Minds may be more Illuminated our Corruptions more weakned our Stock of Grace more encreased Pray that God's special Presence may be with us that our Hearts may burn within us while God speaks Pray that we may receive the Word into meek humble Hearts James 1.22 That we may submit to it and bring forth the Fruits of it Nor should we only Pray for our selves but for others First For him who dispenseth the Word that his Tongue may be touched with a Coal from God's Altar That God would warm his Heart who is to help to warm others Your Prayers may be a means to quicken the Minister Some complain they find not that Benefit by the Word Preached Perhaps they did not Pray for their Minister as they should Prayer is like the whetting and sharpening of an Instrument which makes it cut the better Secondly Pray with and for your Family Yea Pray for all the Congregations that meet this Day in the Fear of the Lord that the Dew of the Spirit may fall with the Manna of the Word that some Souls may be converted and others strengthened and that Gospel-Ordinances may be continued and have no Restraint put upon them These are the things we should pray for The Tree of Mercy will not drop its Fruit unless it be shaken by the Hand of Prayer 2. The Manner of our Prayer It is not enough to say a Prayer to pray in a dull cold manner which teacheth God to deny but we must Pray with Reverence Humility Hope in God's Mercy Fervency Luke 22.44 Christ Pray'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly And that we may pray with more Fervency we must Pray with a Sense of our Wants He who is pinched with Want will be earnest in craving an Alms. He Prays most Fervently who Prays most Feelingly This is to sanctifie the Morning of a Sabbath and it is a good Preparatory for the Word Preached When the Ground is broken up by the Plough now it is fit to receive the Seed When the Heart hath been broken by Prayer now it is fit to receive the Seed of the Word Preached Thus you see how to dress your Souls on a Sabbath-morning There are other Duties remaining EXOD. XX. 10 IV. Having thus dressed your Souls in a Morning for the further Sanctification of the Sabbath address your selves to the Hearing of the Word Preached 1. And when you are set down in your Seat 1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed For you must know the Word Preach'd doth not work as Physick by its own inherent Vertue but by a Vertue from Heaven and the Co-operation of the Holy Ghost Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word that it may be made effectual to you 2. The Word being begun to be Preach'd set your selves in a right manner 1. With Reverence and Holy Attention Acts 16.14 A certain Woman named Lydia attended unto the things that were spoken of Paul Constantine the Emperor was noted for his Reverend Attention to the Word Luke 19.48 Christ taught daily in the Temple And all the People were attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek They hung upon his Lip Could we tell Men of a Rich Purchase they would diligently attend And shall they not much more when the Gospel of Grace is Preaching to them Now that we may sanctifie and hallow the Sabbath by attentive Hearing take heed of two things I. Distraction in Hearing II. Drowsiness in Hearing I. Distraction 1 Cor. 7.35 That ye may attend upon the Lord without Distraction It is said of St. Bernard That when he came to the Church-Door he would say Stay here all my Earthly Thoughtt So should we say to our selves when we are at the Door of God's House Stay here all my worldly Cares and wandring Cogitations I am now going to hearken what the Lord will say to me Distraction hinders Devotion Distraction in Hearing is when the Mind is tossed with vain Thoughts and diverted from the Business in hand 'T is hard to make the Quicksilver Heart fix St. Hierom complained of himself Some times saith he when I am about God's Service per Porticus deambulo I am walking in the Galleries and sometimes casting up Accounts So oft in hearing of the Word the Thoughts dance up and down and when our Eye is upon the Minister our Mind is upon other things Distracted Hearing is far from sanctifying the Sabbath It must needs be very hainous to give way to vain Thoughts at this time because when we are hearing the Word we are now in God's Special Presence To do any Treasonable Action in the King's Presence is high Impudence Ier. 23.11 Yea in my House have I found their Wickedness So may the Lord say In my House
we love we fix our Minds upon He that loves his Pleasures and Recreations his Mind is fixed on them and he can follow them without Distraction Were our Love more set upon the Word Preached our Minds would be more fixed upon it And surely there is enough to make us love the Word Preached for it is the Word of Life the Inlet to Knowledge the Antidote against Sin the Quickner of Holy Affections It is the True Manna which hath all sorts of sweet Tasts in it It is the Pool of Bethesda in which the Rivers of Life spring forth to heal the broken in Heart It is a Soveveraign Elixir or Cordial to revive the sorrowful Spirit Get Love to the Word Preached and you will not be so distracted in hearing What the Heart delights in the Thoughts dwell upon II. If you would sanctifie the Sabbath by deligent attentive hearing take heed of Drowsiness in Hearing Drowsiness shows much Irreverence How lively are many when they are about the World but in the Worship of God how drowsie as if the Devil had given them some Opium to make them sleep A Drowsie Temper is now very absurd and sinful Are not you in Prayer asking Pardon of sin Will the Prisoner fall asleep when he is begging his Pardon In the Preaching of the Word is not the Bread of Life breaking to you and will a Man fall asleep at his Food Which is worse to stay from a Sermon or sleep at a Sermon While you sleep perhaps that Truth was delivered which might have converted your Souls Besides sleeping is very offensive in these Holy Assemblies It is not only a grieving the Spirit of God but a making the Hearts of the Righteous sad Ezek. 13.22 It troubles them to see any show such a Contempt of God and his Worship to see Men busie in the Shop but drowsie in the Temple Therefore as Christ said Mat. 26.40 Could ye not watch one Hour So can ye not wake one Hour I deny not but a Child of God may sometimes through Weakness and Indisposition of Body drop asleep at a Sermon but it is not voluntary or ordinary The Sun may be in an Eclipse but not often If sleeping be customary and allowed it is a very bad sign and is a profaning of the Ordinance A good Remedy against Drowsiness is to use a Spare Diet upon this Day Such as indulge their Appetite too much on a Sabbath are fitter to sleep on a Couch than pray in the Temple Now that you may throw off Distracting Thoughts and Drowsiness on the Lord's Day and may hear the Word with reverend Attention consider 1. It is God that speaks to us in his Word therefore the Preaching of the Word is called the Breath of his Lips Isa. 11.4 And Christ is said now to speak to us from Heaven Heb. 12.25 as a King speaks in his Ambassador Ministers are but as the Pipes and Organs it is the Spirit of the Living God breathes in them When we come to the Word we should think thus with our selves God speaks in this Preacher The Thessalonians heard the Word Paul Preached as if God himself had spoken to them 1 Thess. 2.13 When ye received the Word of God which ye heard of us ye receiv'd it not as the Word of Men but as it is in truth the Word of God When Samuel knew it was the Lord that spake to him he lent his Ear 1 Sam. 3.10 If we do not regard God when he speaks to us he will not regard us when we pray to him 2. Consider how serious and weighty the matters delivered to us are As Moses said Deut. 30.19 I call Heaven and Earth â—o record this day that I have set before you Life and Death Can Men be regardless of the Word or drowsie when the weighty matters of Eternity are set before them We Preach of Faith and Holiness of Life and the Day of Judgment and the Eternal Recompences here is Life and Death set before you and doth not all this call for serious Attention If a Letter were read to one of special business wherein his Life and Estate were concern'd would not he be very serious in listning to that Letter In the Preaching of the Word your Salvation is concerned and if ever you will attend it should be now Deut. 32.47 It is not a vain thing for you because it is your Life 3. To give way to Vain Thoughts and Drowsiness in hearing doth much gratifie Satan He knows that not to mind a Duty is all one as not to do a Duty Quicquid cor non facit non sit in Religion What the Heart doth not do is not done Therefore Christ saith of some Hearing they hear not Mat. 13.13 How could that be Because tho' the Word sounded in their Ear yet they minded not what was said to them their Thoughts were upon other things therefore it was all one as if they did not â—ear Hearing they hear not And doth not this please Satan to see Men come to the Word and as good stay away They are haunted with vain Thoughts they are taken off the Duty while they are in it their Body is in the Assembly their Heart in their Shop Hearing they hear not 4. It may be the last Sabbath that ever we shall keep We may go from the place of Hearing to the place of Judging and shall not we give Reverend Attention to the Word Did we think thus when we come into God's House Perhaps this will be the last time that ever God will counsel us about our Souls before another Sermon Death's Alarum will sound in our Ears With what Attention and Devotion should we come hither and our Affections would be all on Fire in hearing 5. You must give an Account for every Sermon you hear Luke 16.2 Redde rationem Give an account of thy Stewardship So will God say Give an Account of thy Hearing Hast thou been affected with the Word Hast thou profited by it And how can we give an Account if we have been distracted in hearing and have not taken notice what hath been said to us The Judge to whom we must give an Account is God Were one to give an Account to Man he might falsifie his Accounts but we must give an Account to God Nec donis corrumpitur nec blanditiis fallitur He is so Iust a God that he cannot be bribed and so Wise that he cannot be deceived Therefore being to give an Account to such an impartial Judge how should we observe every Word Preached remembring the Account Let all this make us shake off Distraction and Drowsiness in Hearing and have our Ears chain'd to the Word EXOD. XX. 8 Remember the Sabbath-day to keep it holy c. II. If you would hear the Word aright lay aside those things which may render the Word Preached ineffectual As 1. Curiosity Some come to the Word Preached not so much to get Grace as to enrich themselves with Notions Itching Ears
loseth all its Vertue If there be any Unbelievers in our Congregations what shall Ministers say to God at the last Day Lord we have preached to the People thou sentest us to we showed them our Commission we declared unto them the whole Counsel of God but they believed never a Word we spake We told them what would be the Fruit of Sin but they would drink their Sugared Draught tho there was Death in the Cup Lord we are free from their Blood God forbid that ever Ministers should make this Report to God of their People But this they must be forc'd to do if People live and die in Unbelief Would you sanctifie a Sabbath in hearing the Word aright Hear the Word with Faith The Apostle puts these two together Belief and Salvation Heb. 10.39 We are of them that believe to the Saving of the Soul VI. If you would hear the Word aright hear it with meek Spirits Iam. 1.21 Receive the Word in mansuetudine with meekness Meekness is a submissive Frame of Heart to the Word Contrary to this Meekness is Fierceness of Spirit when Men rise up in a Rage against the Word As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours Acts 7.54 When they heard this they were cut to the Heart and gnashed on Stephen with their Teeth 2 Chron. 16.10 Asa was wroth with the Seer and put him in a Prison-House Pride and Guilt make Men â—ret at the Word What made Asa storm so but Pride He was a King and thought he was too good to be told of his Sin What made Cain so angry when God said to him Where is Abel thy Brother Saith he Am I my Brothers Keeper What made him so touchy but Guilt He had embrued his Hands in his Brothers Blood If you would hear the Word aright lay down your Passions Receive the Word with Meekness get humble Hearts to submit to the Truths delivered God takes the meek Person to be his Scholar Psal. 25.9 The Meek will he teach his way Meekness makes the Word Preached to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted Word Iam. 1.21 A good Cion grafted into a Bad Stock changeth the Nature of it and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart it sanctifies them and makes them bring forth the sweet Fruits of Righteousness By Meekness it becomes an engrafted Word VII If you would hear the Word aright be not only attentive but retentive Lay the Word up in your Memories and Hearts Luke 8.15 The Seed on the good Ground are they who having heard the Word keep it The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep signifies to hold the Word fast that it doth not run from us If the Seed be not kept in the Ground but is presently washed away it is sown to little purpose So if the Word Preached be not kept in your Memories and Hearts it is Preached in vain Many People have Memories like leaking Vessels the Word goes out as fast as it comes in How can it profit If a Treasure be put in a Chest and the Chest be not lock'd it may easily be taken out A bad Memory is like a Chest without a Lock the Devil can easily take out all the Treasure Luke 8.12 Then comes the Devil and takes away the Word out of their Hearts Labour to keep in Memory the Truths you hear The things we esteem we are not so apt to forget Will a Bride forget her Iewels Ier. 2.32 Can a Maid forget her Ornaments Did we prize the Word more we should not so soon forget it If the Meat doth not stay in the Stomach but comes up as fast as we eat it it cannot nourish So if the Word stays not in the Memory but is presently gone it can do the Soul but little good VIII If you would hear aright practise what you hear Practice is the Life of all Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life Bare Hearing will be no Plea at the Day of Judgment Lord I have heard so many Sermons But God will say What Fruits of Obedience have ye brought forth The Word we Preach is not only to inform you but to reform you not only to mend your Sight but to mend your Pace in the way to Heaven A good Hearer is like the Helitropium c. it opens and shuts with the Sun to God against Sin Now that you may sanctifie a Sabbath by Hearing 1. If you do not hear the Word aright you lose all your Labour How many a weary Step have you taken Your Body hath been crowded your Spirit faint if you are not bettered by hearing if you are as proud as vain as earthly as ever all your hearing is lost You would be loth to Trade in vain and why not as well to hear Sermons in vain Iob 9.29 Why then labour I in vain Put this Question to thy own Soul Why labour I in vain Why do I take all this Pains to hear yet have not the Grace to practise I am as bad as ever why then labour I in vain 2. If you hear the Word and are not bettered by it you are like the Salamander in the Fire not hotter your hearing will encrease your Condemnation Luke 12.47 That Servant which knew his Lord's Will and did it not shall be beaten with many Stripeâ— We pity such as know not where to hear it will be worse with such as care not how they hear To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell It 's sad to go loaden to Hell with Ordinances O beg the Spirit to make the Word Preached effectual Ministers can but speak to the Ear the Spirit speaks to the Heart Acts 10.44 While Peter spake the Holy Ghost sell upon all them that heard the Word V. Having heard the Word in an Holy and Spiritual manner for the further Sanctification of the Sabbath confer of the Word We are forbid on this Day to speak our own Words Isa. 58.14 but we must speak of God's Word Speak of the Sermon as you sit together This is one part of sanctifying the Sabbath Good Discourse brings holy Truths into our Memories and fastens them upon our Hearts Mal. 3.17 Then they that feared the Lord spake often one to another There is a great Power and Efficacy in good Discourse Iob 6.25 How forcible are right words By holy Conference on a Sabbath one Christian helps to warm another when he is frozen to strengthen another when he is weak Latimer confessed he was much furthered in Religion by having Conference with Mr. Bilny the Martyr Psal. 119.172 My Tongue shall speak of thy Word One reason why Preaching the Word on a Sabbath doth no more good is because there is so little good Conference Few speak of the Word they have heard as if Sermons were
such Secrets that they must not be spoken of again Or as if it were a shame to speak of that which will save us VI. Shut up the Sabbath-Evening with Repetition Singing of Psalms and Prayer Beg that God would bless the Word you have heard but I hope your Practice herein will prevent my farther speaking Could we but thus spend a Sabbath we might be in the Spirit on the Lord's Day Rev. 1.10 our Souls might be nourished and comforted And this Sabbath which we now keep would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven EXOD. XX. 8 Remember to keep the Sabbath-day Holy Vse I. See here a Christians Duty To keep the Sabbath-Day Holy 1. The whole Sabbath is to be Dedicated to God It is not said Keep a part of the Sabbath holy but the whole day must be religiously observed If God hath given us Six Days and taken but One to himself shall we grudge him any part of that Day It were Sacriledge The Jews kept a whole Day to the Lord and we are not to abridge or curtail the Sabbath saith St. Austin more than the Jews did The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods And Scaevola their High Priest did affirm That the wilful Transgression of that Day could have no Expiation or Pardon Whoever do rob any part of the Sabbath for servile Work or Recreation Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them And they who say that to keep a whole Sabbath is too Iudaical let them show where God hath made any Abatement of the Time of Worship where he hath said You shall keep but a Part of the Sabbath And if they cannot show that it argues much Boldness to go to rob God of his Due That a whole Day be design'd and set apart for God's special Worship is a perpetual Statute while the Church remains upon the Earth saith Pet. Martyr Of this Opinion also were Theodoret Austin Iraeneus and the Chief of the Fathers 2. As the whole Sabbath is to be Dedicated to God so it must be kept Holy You see the manner of sanctifying the Lord's Day by Reading Meditation Prayer hearing of the Word and by Singing of Psalms to make Melody to the Lord. Now besides what I have said for the keeping this Day holy let me make a short Comment or Paraphrase on that Scripture Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thy own pleasure nor speaking thy own words Here is a Description of the right sanctifying a Sabbath 1. If thou turn away thy foot from the Sabbath That may be understood either Literally or Principally First Literally If thou turn away thy foot from the Sabbath that is If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day So the Jewish Doctors expound it Or Secondly Spiritually If thou turn away thy foot from the Sabbath that is If thou turn away thy Affections the Feet of thy Soul from enclining to any worldly Business 2. From doing thy Pleasure on my holy Day That is Thou must not do that which may please the Carnal Part as Sports and Pastimes This is to do the Devil's Work on God's Day 3. And call the Sabbath a Delight Call it a Delight that is esteem it so Tho the Sabbath be not a Day for Carnal Pleasure yet holy Pleasure is not forbidden The Soul must take pleasure in the Duties of a Sabbath The Saints of old counted the Sabbath a Delight The Jews called the Sabbath Dies Lucis A Day of Light The Lord's Day on which the Sun of Righteousness shines is both a Day of Light and Delight This is the Day of sweet Intercourse between God and the Soul On this Day a Christian makes his Sallies out to Heaven his Soul is lifted above the Earth and can this be without Delight The higher the Bird flies the sweeter it sings On a Sabbath the Soul acts its Love to God and where the Love is there is the Delight On this Day a Believers Heart is melted q. d. quickned enlarged in Holy Duties and how can all this be and not a secret Delight go along with it On a Sabbath a gracious Soul can say as Cant. 2.3 I sat under his shadow with great delight and his Fruit was sweet to my taste How can a Spiritual Heart chuse but call the Sabbath a Delight Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom When we are about Sabbath-Exercises we are dressing our selves and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus And is not this delightful On the Sabbath God makes a Feast of fat things he Feasts the Ear with his Word and the Heart with his Grace Well then may we call the Sabbath a Delight and to find this holy Delight is to be in the Spirit on the Lord's Day 4. The Holy of the Lord honourable In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious To call the Sabbath Honourable is not to be understood so much of an outward Honour given to it by wearing richer Apparel or having better Diet on this Day as the Jewish Doctors corruptly gloss This is the chief Honour some give to this Day But thou shalt call the Sabbath Honourable that is meant of the Honour of the Heart that we give to this Day reverencing it and esteeming it the Queen of Days We are to count the Sabbath Honourable because God hath honoured it All the Persons in the Trinity have honoured it God the Father blessed it God the Son rose upon it God the Holy Ghost descended on this Day Acts 2.1 And indeed this Day is to be honoured of all good Christians and had in high Veneration It is a Day of Renown On this Day a Golden Scepter of Mercy is held forth The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath It is honourable because this Day God comes down to us and visits us To have the King of Heaven present in a special manner in our Assemblies makes the Sabbath-day honourable Besides the Work that is done on this Day makes it honourable The Six Days are fill'd up with-servile Work which makes them lose much of their Glory but on this Day Sacred Work is done The Soul is employed wholly about the Worship of God it is Praying Hearing Meditating it is doing Angels Work Praising and Blessing of God Again The Day is Honourable by vertue of a Divine Institution Silver is of it self valuable but when the Royal Stamp is put upon it it is honourable
while they do any eminent Service for God seek themselves and so their very serving of him is a dshonouring him 4. We show Honour to our Heavenly Father by Celebrating his Praise Psal. 71.8 Let my mouth be filled with thy praise and with thy honour all the Day Rev. 5.13 Blessing Honour Glory and Power be unto him that sits upon the Throne Blessing God is honouring of God It lifts him up in the Eyes of others it spreads his Fame and Renown in the World In this manner the Angels the Quiristers of Heaven are now honouring God they Trumpet forth his Praise In Prayer we act like Saints in Praise like Angels 5. We show Honour to our Heavenly Father by suffering Dishonour yea Death for his sake St. Paul did bear in his Body the Marks of the Lord Iesus Gal. 6.17 As they were Marks of Honour to him so Trophies of Honour to the Gospel The Honour which comes to God is not by bringing that Outward Pomp and Glory to him as we do to Kings but it comes in another way by the Sufferings of his People They let the World see what a good God they serve and how they love him and will fight under his Banner to the Death Thus you see how you are to Honour your Heavenly Father God is worthy of Honour Psal. 104.1 Thou art Cloathed with Honour and Majesty What are all his Attributes but Glorious Beams shining from this Sun He deserves more Honour than Men or Angels can give him 2 Sam. 22. I will call upon the Lord who is worthy to be praised God is worthy of Honour Often times we confer Honour upon them that do not deserve it Many Noble Persons we give Titles of Honour to who are sordid and vicious they do no deserve Honour but God is worthy of Honour Neh. 9.5 Blessed be thy Glorious Name which is exalted above all Blessings and Praise He is above all the Acclamations and Triumphs of the Arch-angels O then let every true Child of God honour his Heavenly Father Tho the wicked dishonour him by their Flagitious Lives yet let not his own Children dishonour him Sins in you are worse than in others A Fault in a Stranger is not so much taken notice of as a Fault in a Child A Spot in a black Cloth is not so much observed but a Spot in Scarlet every ones Eye is upon it A Sin in the Wicked is not so much wondred at it is a Spot in black But a Sin in a Child of God here is a Spot in Scarlet this is more visible and brings an Odium and Dishonour upon the Gospel The Sins of God's own Children go nearer to his Heart Deut. 32.19 When the Lord saâ— it hâ— abhorred them because of the provoking of his Sons and Daughters O forbear doing any thing may reflect Dishonour upon God Will you disgrace your Heavenly Father Let not God complain of the Provocations of his Sons and Daughters let him not cry out as Isa. 1.2 I have brought up Children and they have rebelled against me So much for the First If our Earthly Father be to be honoured then much more our Heavenly Vse II. Exhort First Branch Doth God Command Honour thy Father and thy Mother Then let it exhort Children to put this great Duty in Practice be living Commentaries upon this Commandment Honour and Reverence your Parents not only obey their Commands but submit to their Rebukes You cannot honour your Father in Heaven unless you honour your Earthly Parents To deny Obedience to Parents entails God's Judgments upon Children Prov. 30.17 The Eye that mocketh at his Father and despiseth to obey his Mother the Ravens of the Valley shall pick it out and the young Eagle shall eat it Eli's Two Disobedient Sons were slain 1 Sam. 4.11 God made a Law that the Rebellious Son should be stoned the same Death the Blasphemer had Lev. 24.14 Deut. 21.18 If a Man have a stubborn and rebellious Son which will not obey the voice of his Father or the voice of his Mother then shall his Father and his Mother lay hold on him and bring him out unto the Elders of the City and all the Men of his City shall stone him with Stones that he die A Father once complaining Never had Father a worse Son than I have Yes saith the Son my Grandfather had A Prodigy of Impudence that can hardly be parallel'd Manlius when he was grown old and poor and had a Son very rich the old Father desired some Food of him but the Son denied him Relief yea disclaimed him from being his Father and sent him away with reproachful Language The poor old Father let Tears fall as Witnesses of his Grief But God to revenge this Disobedience struck this unnatural Son with Madness of which he could never be cured Disobedient Children stand in the place where all God's Arrows fly Second Branch Let Parents so carry it as they may gain Honour from their Children Quest. How may Parents so carry it towards their Children that their Children may willingly pay the Debt of Honour and Reverence to their Parents Resp. 1. If you would have your Children honour you 1. Be careful to bring them up in the Fear and Nurture of the Lord Ephes. 6.4 Bring them up in the Admonition of the Lord. You conveyed the Plague of Sin to them Ergo Endeavour to get them healed and sanctified Austin saith his Mother Monica travelled more for his Spiritual Birth than his Natural Timothy's Mother instructed him from a Child 2 Tim. 3.15 She did not only give him her Breast-milk but the sincere Milk of the Word Season your Children with good Principles betimes that they may with Obadiah fear the Lord from their Youth 1 King 18.12 When Parents instruct not their Children they seldom prove Blessings God oft punisheth the carelesness of Parents with Undutifulness in their Children It is not enough that in Baptism your Child is Dedicated to God but it must be Educated for God Children are young Plants which you must be continually watering with good Instruction Prov. 22.6 Train up a Child in the way he should go and he will not depart from it when he is old The more your Children fear God the more they will honour you 2. If you would have your Children honour you keep up your Parental Authority over your Children be kind but do not cocker them If you let them get too much Head they will Contemn you instead of Honouring you The Rod of Discipline must not be with-held Prov. 23.14 Thou shalt beat him with the Rod and deliver his Soul from Hell A Child indulg'd and humour'd in Wickedness will be a Thorn in the Parents Eye David cockered Adonijah 1 Kings 1.6 His Father had not displeased him at any time in saying Why hast thou done so And he afterward was a Grief of Heart to his Father and was false to the Crown ver 7 9. Keep up your Authority and you keep up
against Wife and Wife against Husband and so it causeth the Ioynts of the same Body to smite one against another And this Division in a Family works Confusion For an House divided against it self cannot stand Luke 11.17 Omne divisibile est corruptibile Quest. How may we abstain from this Sin of Adultery Resp. I shall lay down some Directions by way of Antidote to keep you from being infected with this Sin 1. Come not into the Company of a Whorish Woman avoid her House as a Seaman doth a Rock Prov. 5.8 Come not near the Door of her House He who would not have the Plague must not come near Houses infected Every Whore-house hath the Plague in it Beware of the occasion of Sin To venture upon the occasion of Sin and then pray Lead us not into Temptation is as if one should put his Finger in the Candle and then pray that it may not be burnt 2. Look to your Eyes Much Sin comes in by the Eye 2 Pet. 2.14 Having Eyes full of Adultery The Eye tempts the Fancy and the Fancy works upon the Heart A wanton amorous Eye may usher in Sin Eve first saw the Tree of Knowledge and then she took Gen. 3.6 First she looked and then she loved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eye oft sets the Heart on Fire Therefore Iob laid a Law upon his Eyes Iob 31.1 I made a Covenant with my Eyes why then should I think upon a Maid Democritus the Philosopher pluck'd out his Eyes because he would not be tempted with vain Objects The Scripture doth not bid us do so but set a Watch before our Eyes 3. Look to your Lips Take heed of any unseemly Word that may enkindle unclean Thoughts in your selves or others 1 Cor. 15.33 Evil Communications corrupt good Manners Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue Psal. 141.3 Set a watch O Lord before my mouth 4. Look in a special manner to your Heart Prov. 4.23 Keep thy Heart with all keeping Every one hath a Tempter in his own Bosom Matth. 15.19 Out of the Heart come Evil Thoughts And thinking of Sin makes way for the Act of Sin Suppress the first Risings of Sin in your Heart As the Serpent when Danger is near keeps his Head So keep your Heart which is the Spring from whence all lustful Motions do proceed 5. Look to your Attire We read of the Attire of an Harlot Prov. 7.10 A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair a Painted Face naked Breasts are Allurements to Vanity Where the Bush is hung out People will go in and taste of the Liquor Hierom saith Such as by their lascivious Attires endeavour to draw others to Lust tho no Evil follow yet these Tempters shall be punished because they offered Poyson to others tho they would not drink 6. Take heed of Evil Company Serpunt vitia in proximum quemque transiliunt Sin is a Disease very catching One Man tempts another to sin and hardens him in Sin There are three Cords to draw Men to Adultery The Inclination of the Heart the Perswasion of Evil Company and the Embraces of the Harlot and this Three-fold Cord is not easily broken Psal. 106.18 A Fire was kindled in their Company I may allude to it the Fire of Lust is kindled in bad Company 7. Beware of going to Plays A Play-house is oft a Preface to a Whore-house Ludi praebent semina nequitiae We are forbid to avoid all appearance of Evil Are not Plays the appearance of Evil Such Sights are there as are not fit to be beheld with chaste Eyes Both Fathers and Councils have shown their Dislike of going to Plays A Learned Divine observes That many have on their Death-beds confessed with Tears that the Pollution of their Bodies hath been occasioned by going to Plays 8. Take heed of mix'd Dancing Instrumenta luxuriae tripudia From Dancing People come to Dalliance one with another and from Dalliance to Uncleanness There is saith Calvin for the most part some unchaste Behaviour in Dancing Dances draw the Heart to Folly by wanton Gestures by Unchaste Touches by Lustful Looks St. Chrysostom did inveigh against mix'd Dancing in his Time We read saith he of a Marriage-Feast and of Virgins going before with Lamps Matth. 25.7 but of Dancing there we read not Many have been insnared by Dancing as the Duke of Normandy and others Saltatio ad adulteras non ad pudicas pertinet Ambros. Chrysostom saith Where Dancing is there the Devil is I speak chiefly of mix'd Dancing And whereas we read of Dances in Scripture Exod. 15. those were sober and modest They were not mix'd Dances but Pious and Religious being usually accompanied with singing Praises to God 9. Take heed of Lascivious Books and those Pictures that provoke to Lust. 1. Books As the reading of Scripture doth stir up Love to God so reading of bad Books doth stir up the Mind to Wickedness I could name one who publish'd a Book to the World full of effeminate amorous and wanton Expressions before he died he was much troubled for it and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books I may add Lascivious Pictures which bewitch the Eye and are the Incendiaries of Lust. They secretly convey Poyson to the Heart Qui aspicit innocens aspectu fit nocens Popish Pictures are not more prone to stir up to Adultery than unclean Pictures are to stir up to Concupiscence 10. Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van Chambering and Wantonness bring up the Rear Vinum fomentum libidinis any Wine inflames Lust And Fulness of Bread is made the Cause of Sodom's Uncleanness Ezek. 16.49 The rankest Weeds grow out of the fattest Soil Uncleanness proceeds from Excess Ier. 5.8 When they were fed to the full every one neighed after his Neighbours Wife Get the Golden Bridle of Temperance God allows Recruits of Nature and what may fit us the better for his Service but beware of Surfeit Excess in the Creature clouds the Mind choaks good Affections provokes Lust St. Paul did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep under his Body 1 Cor. 9.27 The Flesh pampered is apt to rebell Corpus impinguatum recalcitrat 11. Take heed of Idleness When a Man is out of a Calling now he is fit to receive any Temptation We do not use to sow Seed in Fallow Ground But the Devil sows most Seed of Temptation in such as lie sallow Idleness is the Cause of Sodomy and Uncleanness Ezek. 16.49 When David was idle on the Top of his Leads then he espied Bathsheba and took her to him 2 Sam. 11.4 Hierom gave his Friend this Counsel to be always well employed in God's Vineyard that when the Devil came he might have no leisure to listen to a Temptation 12. To avoid Fornication and Adultery let every Man
thou speakest let thy Words be as Authentick as thy Oath Imitate God who is the Pattern of Truth Pythagoras being asked What made Men like God Answered Cum vera loquuntur When they speak Truth It is made the Character of a Man that shall go to Heaven Psal. 15.2 He speaketh the Truth from his Heart 2. That which is condemned in the Commandment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Witnessing that which is false Thou shalt not bear false witness There is a two-fold bearing of False Witness 1. There is a bearing False Witness for another 2. A Bearing False Witness against another 1. A bearing False Witness for another When we do give our Testimony for a Person that is Criminal and Guilty we justifie him as if he were Innocent Isa. 5.23 Which justifie the Wicked for Reward He that goes to make a wicked Man just makes himself Unjust 2. There is a bearing False Witness against another i. e. When we accuse another in open Court falsly This is to imitate the Devil who is the Accuser of the Brethren Tho the Devil is no Adulterer yet he is a False Witness Solomon saith Prov. 25.18 A Man that beareth false Witness against his Neighbour is a Hammer and a Sword In his Face he is hardned like an Hammer he cannot blush he cares not what Lie he witnesseth to And he is a Sword His Tongue is a Sword to wound him he witnesseth against in his Goods or Life Thus 1 Kings 21.13 There came in two men Children of Belial and witnessed against Naboth saying Naboth did blaspheme God and the King And their Witness took away his Life The Queen of Persia being sick the Magicians accused two Godly Virgins that they had by Charms procured the Queens Sickness whereupon she caused these Virgins to be sawn asunder A False Witness doth pervert the place of Iudicature He corrupts the Iury his bearing False Witness makes them give in a false Verdict And he corrupts the Judge by making him pronounce a wrong Sentence and cause the Innocent to suffer Vengeance will find out the False Witness Prov. 19.5 A False Witness shall not be unpunished Deut. 19.18 19. If the witness be a false witness and hath testified falsly against his Brother then shall ye do unto him as he had thought to have done unto his Brother i. e. If he had thought to have taken away his Life his own Life shall go for it 3. That which is condemned in the Commandment is Swearing that which is false When Men take a False Oath and by that take away the Life of another Zech. 8.17 Love no false Oath Chap. 5.2 What seest thou I said A flying Roll. Ver. 3 4. This is the Curse that goeth forth and it shall enter inquit Dominus into the House of him that sweareth falsly by my Name and it shall consume his House with the Timber and Stones of it The Scythians made a Law when a Man did bind two sins together a Lie with an Oath he was to lose his Head because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie This is a manifest Breach of this Commandment Vse I. 1 st Br. It reproves the Church of Rome who will dispense with a Lie or a False Oath if it be to promote the Catholick Cause They approve of an Officious Lie They hold some Lies to be lawful they may as well hold some Sins to be lawful God hath no need of our Lie It is not lawful to tell a Lie propter Dei gloriam if we were sure to bring Glory to God by it as Austin speaks 2 d. Br. 2. It reproves those who make no Conscience of slandering others they come under the Breach of this Commandment Psal. 50.20 Thou sittest and slanderest thy own Mothers Son Jer. 20.10 Report say they and we will report Ezra 4.15 This City i. e. Hierusalem is a rebellious City and hurtful to Kings and Provinces Paul was slandered as a Mover of Sedition and the Head of a Faction Acts 24.5 The same Word signifies both a Slanderer and a Devil 1 Tim. 3.11 Not Slanderers In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Devils Some think it is no great matter to misreport and slander others Know that this is â—o Act the part of a Devil Clipping a Man's Credit to make it weigh lighter is worse than clipping of Coyn. The Slanderer wounds three at once He wounds him that he slanders and he wounds him to whom he reports the Slander by causing uncharitable Thoughts to arise in his Mind against the Party slandered and he wounds his own Soul by reporting that of another which is false This is a Great Sin and I would I could not say it is common You may kill a Man as well in his Name as in his Person Some are loth to take away their Neighbours Goods Conscience would fly in their Face But better take away their Corn out of their Field their Wares out of their Shop than take away their good Name This is a Sin you can never make them reparation for a Blot in a Man's Name being like a Blot in a White Paper which will never be got out Surely God will visit for this Sin If Idle Words shall be accounted for shall not Vnjust Slanders The Lord will make Inquisition one day as well for Names as for Blood Oh therefore take heed of this Sin It is a Breach of the Ninth Commandment Was it a Sin under the Law to defame a Virgin Deut. 22.19 And is it not a greater Sin to defame a Saint who is a Member of Christ The Heathens by the Light of Nature abhorr'd this Sin of slandering Diogenes used to say Of all Wild Beasts a Slanderer is the worst Antoninus made a Law That if a Person could not prove the Crime he reported another to be guilty of he should be put no Death 3 d. Br. 3. It reproves them who are so wicked as to bear false witness against others These are Monsters in Nature unfit to live in a Civil Society Eusebius relates of one Narcissus a Man famous for Piety who was accused by two False Witnesses of Unchastity and to prove their Accusation they bound it with Oaths and Curses after this manner One said If I speak not true I pray God I may perish by Fire The other said If I do not speak true I wish I may be deprived of my sight It pleased God that the first Witness who forswore himself his House being set on Fire he was burnt in the Flame The other Witness being troubled in Conscience confessed his Perjury and continued so long Weeping that he wept himself blind Iezabel who suborned two false Witnesses against Naboth she was thrown down out of a Window and the Dogs licked her Blood 2 Kings 9.33 O tremble at this Sin A perjured Person is the Devils Excrement He is cursed in his Name and seared
Resp. Seek to God for it It is his Promise to give an Heart of Flesh Ezek. 36. and to pour on us a Spirit of Mourning Zech. 12.10 Beg God's Holy Spirit Psal. 147.18 He causeth his Wind to blow and the Waters flow When the Wind of God's Spirit blows upon us then the Waters of Repentant Tears will flow from us III. The Third way to escape the Wrath and Curse of God and obtain the Benefit of Redemption by Christ is The diligent Vse of Ordinances In particular the Word Sacraments and Prayer 1. I begin with the First of these Ordinances I. The Word 1 Thess. 2.13 which effectually worketh in you that believe Quest. 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Words working effectually Resp. The Word of God is said to work effectually when it hath that good effect upon us for which it was appointed of God namely when the Word works powerful Illumination and thorough Reformation Acts 26.18 To open their Eyes and turn them from the power of Satan to God The opening their Eyes denotes Illumination And turning them from Satan to God denotes Reformation Quest. 2. How is the Word to be read and heard that it may become effectual to Salvation This Question consists of Two Branches 1. How may the Word be read Effectually 2. How may it be heard Effectually 1. I shall begin with the First Branch of the Question How is the Word to be read that it may be effectual to our Salvation Answ. That we may so read the Word that it may conduce effectually to our Salvation 1. Let us have a Reverend Esteem of every part of Canonical Scripture Psal. 19.10 More are they to be desired than Gold Value this Book of God above all other Books It is a Golden Epistle endited by the Holy Ghost sent to us from Heaven more particularly to raise our Esteem 1. The Scripture is a Spiritual Glass to dress our Souls by it shows us more than we can see by the Light of a Natural Conscience that may discover gross Sins but the Glass of the Word shâ—ws us Heart-Sins Vain Thoughts Unbelief c. And it not only shows us our Spots but washeth them away 2. The Scripture is a Sacred Magazine out of which we may fetch our Spiritual Artillery to fight against Satan When the Devil tempted our Saviour he fetch'd Armour and Weapons from Scripture It is written Matth. 4.4 7. 3. The Holy Scripture is a Panacea or Universal Medicine for the Soul it gives a Receipt to cure Deadness of Heart Psal. 119.50 Pride 1 Pet. 5.5 Infideliâ—y Iohn 3.36 It is a Physick-Garden where we may gather any Herb or Antidote to expell the Poyson of sin The Leaves of Scripture like the Leaves of the Tree of Life are for the healing of the Nations Rev. 22.2 And may not this cause a reverend Esteem of the Word 2. If we would have the Word written effectual to our Souls let us peruse it with Intenseness of Mind Iohn 5.39 Search the Scriptures The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver The Bereans Acts 17. searched the 〈…〉 daily The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make a curious and critical Search And 〈◊〉 was mighty in the Scriptures Acts 18.24 Some gallop over a Chapter 〈…〉 and get no good by it If we would have the Word effectual and saving we must mind and observe every Passage of Scripture And that we may be diâ—igent in the perusal of Scripture Consider First The Word written is Norma Cultus the Rule and Platform by which we are to square our Lives it contains in it all things needful to Salvation Psal. 19.7 What Duties we are to do what Sins we are to avoid God gave Moses a Pattern how he would have the Tabernacle made and he was to go exactly according to the Pattern Exod. 25.9 The Word is the Pattern God hath given us in Writing for modelling our Lives therefore how careful should we be in the pursuing and looking over this Pattern Secondly The Written Word as it is our Pattern so it will be our Iudge Iohn 12.48 The Word that I have spoken the same shall judge him at the last Day We read of the opening of the Books Rev. 20.12 This is one Book God will open the Book of Scripture and will judge Men out of it He will say Have you lived according to the Rule of this Word The Word hath a double Work to Teach and to Iudge 3. If we would have the Word written effectual we must bring Faith to the reading of it Believe it to be the Word of the Eternal Iehovah The Word written comes with Authority it shews its Commission from Heaven Thus saith the Lord It is of Divine Inspiration 2 Tim. 3.16 The Oracles of Scripture must be surer to us than a Voice from Heaven 1 Pet. 1.18 Unbelief enervates the Vertue of Scripture and renders it ineffectual First Men question the Truth of the Scripture and then fall away from it 4. If we would have the Word written effectual to Salvation we must delight in it as our Spiritual Cordial Ier. 15.16 Thy Words were found and I did eat them and they were the joy and rejoycing of my Heart All true solid Comfort is fetch'd out of the Word The Word as Chrysostom saith is a Spiritual Garden and the Promises are the Fragrant Flowers or Spices in this Garden How should we delight to walk among these Beds of Spices Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us Psal. 119.24 Thy Testimonies are my Counsellors Is it not a Comfort to find our Evidences for Heaven and where should we find them but in the Word 1 Thess. 1.4 5. The Word written is a Sovereign Elixir or Comfort in an hour of Distress Psal. 119.50 This is my Comfort in Afflictions for thy Word hath quickned me It can turn all our Water into Wine How should we take a great Complacency and Delight in the Word They only who come to the Word with Delight go from it with Success 5. If we would have the Scripture effectual and saving we must be sure when we have read the Word to hide it in our Hearts Psal. 119.11 Thy Word have I hid in my Heart The Word locked up in the Heart is a Preservative against sin Why did David hide the Word in his Heart In the next Words That I might not sin against thee As one would carry an Antidote about him when he comes near a place infected so David carried the Word in his Heart as a Sacred Antidote to preserve him from the Infection of Sin When the Sap is hid in the Root it makes the Branches fruitful When the Seed is hid in the Ground then the Corn springs up So when the Word is hid in the Heart then it brings forth good Fruit. 6. If we would have the Word written effectual let us labour
not only to have the Light of the Word in our Heads but the Power of the Word in our Hearts Let us endeavour to have the Word copied out and written a Second time in our Hearts Psal. 37.31 The Law of God is in his Heart The Word saith Be cloath'd with Humility 1 Pet. 5.5 Let us be low and humble in our own Eyes The Word calls for Sanctity Let us labour to partake of the Divine Nature and to have something conceived in us which is of the Holy Ghost 2 Pet. 1.4 When the Word is thus copied out into our Hearts and we are changed into the Similitude of it now the VVord written is made effectual to us and becomes a Savour of Life 7. ult When we read the Holy Scriptutes let us look up to God for a Blessing Beg the Spirit of Wisdom and Revelation that we may see the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God Eph. 1.17 Pray to God that the same Spirit that wrote the Scripture would enable us to understand it Pray that God will give us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 That Savour of Knowledge that we may relish a Sweetness in the Word we read David tasted it sweeter than the Honey-comb Psal. 19.10 Let us pray that God will not only give us his Word as a Rule of Holiness but his Grace as a Principle of Holiness 2 d. Branch of the 2 d. Question How may we so hear the Word that it may be effectual and saving to our Souls Resp. 1. Give great Attention to the Word preached let nothing pass without taking special Notice of it Luke 19.48 All the People were very attentive to hear him Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hanged upon his Lip Acts 16.14 Lydia a Seller of Purple which worshipped God heard us whose Heart the Lord opened that she attended to the things which were spoken of Paul Give Attention to the Word as to a matter of Life and Death And to that purpose have a care 1. To banish vain impertinent Thoughts which will distract you and take you off from the Work in hand These Fowls will be coming to the Sacrifice Gen. 15.11 therefore we must drive them away An Archer may take a right Aim but if one stand at his Elbow and jog him when he is going to shoot he will not hit the Mark. Christians may have good Aims in hering but take heed of impertinent Thoughts which will jog and hinder you in God's Service 2. Banish Dulness The Devil gives many Hearers a sleepy Sop they cannot keep their Eyes open at a Sermon They eat so much on a Lord's Day that they are fitter for the Pillow and Couch than the Temple Frequent and customary sleeping at a Sermon shows high Contempt and Irreverence of the Ordinance it gives bad Example to others it makes your Sincerity to be called in question it is the Devil's Seed-time Matth. 13.25 While the Men slept the Enemy came and sowed Tares Oh shake off Drowsiness as Paul shook off the Viper Be serious and attentive in hearing the Word Deut. 32.47 For it is not a vain thing for you it is your Life When People do not mind what God speaks to them in his Word God doth as little mind what they say to him in Prayer 2. If you would have the Word Preached effectual come with an holy Appetite to the Word 1 Pet. 2.2 The Thirsting Soul is the Thriving Soul In Nature one may have an Appetite and no Digestion But it is not so in Religion where there is a great Appetite to the Word there is for the most part Digestion the Word doth concoct and nourish Come with Hungrings of Soul after the Word And therefore desire the Word that it may not only please you but profit you Look not more at the garnishing of the Dish than the Meat at Eloquence and Rhetorick more than solid matter It argues both a wanton Pallat and surfeited Stomach to feed on Sallets and Kickshaws rather than wholsom Food 3. If you would have the Preaching of the Word effectual come to it with a Tenderness upon your Heart 2 Chron. 34.19 Because thy Heart was tender If we preach to hard Hearts it is like shooting against a Brazen Wall the Word doth not enter it is like setting a Gold Seal upon Marble which takes no Impression Oh come to the Word preached with a melting Frame of Heart 'T is the melting VVax receives the Stamp of the Seal VVhen the Heart is in a melting Frame it will better receive the Stamp of the Word preached VVhen Paul's Heart was melted and broken for Sin then Lord what wilt thou have me do Acts 9.6 Come not hither with hard Hearts Who can expect a Crop when the Seed is sown upon stony Ground 4. If you would have the Word effectual receive it with Meekness Iam. 1.21 Receive with meekness the engrafted Word Meekness is a Submissive Frame of Heart to the Word a willingness to hear the Counsels and Reproofs of the Word Contrary to this Meekness is 1. Fierceness of Spirit whereby Men are ready to rise up in Rage against the Word Proud Men and Guilty cannot endure to hear of their Faults Proud Herod put Iohn in Prison Mark 12.12 The guilty Jews being told of their Crucifying Christ stoned Stephen Acts 7.59 To tell Men of Sin is to hold a Glass to one that is deformed who cannot endure to see his own Face 2. Contrary to Meekness is Stubbornness of Heart whereby Men are resolved to hold fast their Sins let the Word say what it will Ier. 44.16 We will burn Incense to the Queen of Heaven Oh take heed of this If you would have the Word preached work effectually lay aside Fierceness and Stubbornness receive the Word with Meekness By Meekness the Word preached comes to be engrafted As a good Cion that is grafted into a bad Stock doth change the Nature of the Fruit and make it taste sweet So when the Word comes to be engrafted into the Soul it sanctifies it and makes it bring forth the sweet Fruit of Righteousness 5. Mingle the Word preached with Faith Heb. 4.2 The Word preached profited not not being mixed with Faith If you leave out the chief ingredient in a Medicine it hinders the Operation Do not leave out this Ingredient of Faith Believe the Word and so believe it as to apply it When you hear Christ Preached apply him to your selves this is to put on the Lord Jesus Rom. 13.14 When you hear a Promise spoken of apply it This is to suck the Flower of the Promise and turn it to Honey 6. Be not only attentive in Hearing but retentive after Hearing Heb. 2.1 We ought to give the more diligent heed to the things we have heard lest at any time we let them slip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest we let them run out as Water out of a Sieve If the Ground doth not retain the Seed thrown into
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
Christ could not have prepared Mansions for us if he had not first purchased them by his Death So that we have a great deal of cause to commemorate Christ's Death in the Sacrament Quest. In what Manner are we to remember the Lord's Death in the Sacrament Answ. It is not only an Historical Remembrance of Christ's Death and Passion Thus Iudas remembers Christ's Death and how he betray'd him And Pilate remembers Christ ' Death and how he crucify'd him But our remembring Christ's Death in the Sacrament must be 1. A Mournful Remembrance We must not be able to look on Christ crucified with dry Eyes Zech. 12.10 They shall look on him whom they have pierced and mourn over him O Christian when thou lookest on Christ in the Sacrament remember how oft thou hast crucifyed him The Jews did it but once thou often Every Oath is a Nail with which thou piercest his Hands Every unjust sinful Action is a Spear with which thou woundest his Heart O remember Christ with Sorrow to think thou shouldst make his Wounds bleed afresh Mark XIV 22 23 24. Iesus took Bread c. 2. It must be a Ioyful Remembrance Iohn 8.56 Abraham saw my Day and rejoyced When a Christian sees a Sacrament Day approach he should rejoyce This Ordinance of the Supper is an Earnest of Heaven 't is the Glass in which we see him whom our Souls love It is the Chariot by which we are carried up to Christ. When Iacob saw the Waggons and Chariots which were to carry him to his Son Ioseph his Spirit revived Gen. 45.27 God hath appointed the Sacâ—â—ment on purpose to chear and revive a sad Heart When we look on our Sins â—e have cause to mourn but when we see Christ's Blood shed for our Sins this may make us rejoyce In the Sacrament our Wants are supplyed our Strength is renewed Here we meet with Christ and doth not this call for Joy A Woman that hath been long debarred from the Society of her Husband how glad is she of his Presence At the Sacrament the believing Spouse meets with Christ He saith to her All I have is thine My Love is thine to pity thee my Mercy is thine to save thee How can we think in the Sacrament on Christ's Blood shed and not rejoyce Sanguis Christi clavis Paradisi Christ's Blood is the Key which opens Heaven else we had been all shut out 3. End of the Sacrament is to work in us an endeared Love to Christ. When Christ bleeds over us well may we say Behold how he loved us Who can see Christ die and not be Sick of Love That is an Heart of stone whom Christ's Love will not melt 4. End of the Sacrament the mortifying of Corruption To see Christ crucified for us is a means to crucify sin in us Christ's Death like the Water of Jealousie makes the Thigh of Sin to rot Numb 5.27 How can a Wife endure to see that Spear which killed her Husband How can we endure those sins which made Christ vail his Glory and lose his Blood When the People of Rome saw Caesar's bloody Robe they were incensed against them that slew him Sin hath rent the White Robe of Christ's Flesh and died it of a crimson Colour The Thoughts of this will make us seek to be avenged on our sins 5. End the Augmentation and Encrease of all the Graces Hope Zeal Patience The Word Preached begets Grace the Lord's Supper nourisheth it The Body by feeding encreaseth Strength so doth the Soul by feeding on Christ Sacramentally Cum defecerit virtus mea calicem salutarem accipiam Bern. When my spiritual strength begins to fail I know a Remedy saith Bernard I will go the Table of the Lord there I will drink and recover my decayed strength There is difference between Dead Stones and Living Plants The Wicked who are Stones receive no spiritual Encrease but the Godly who are Plants of Righteousness being watered with Christ's Blood grow more fruitful in Grace Quest. 4. Why are we to receive this Holy Supper Answ. Because it is a Duty incumbent Take Eat And observe it is a Command of Love If Christ had commanded us some great matter would not we have done it 2 Kings 5.13 If the Prophet had bid thee do some great thing wouldst thou not have done it If Christ had enjoyned us to have given him a Thousand of Rams or to have parted with the Fruit of our Bodies would we not have done it Much more when he only saith Take and Eat Let my broken Body feed you let my Blood poured out save you Take and Eat This is a Command of Love and shall we not readily obey 2. We are to celebrate the Lord's Supper because it is a provoking to Christ to stay away Prov. 9.2 Wisdom hath furnished her Table So Christ hath furnished his Table set Bread and Wine representing his Body and Blood before his Guests and they wilfully turn their Backs upon the Ordinance Christ looks upon it as a slighting of his Love and that makes the Fury rise up in his Face Luke 14.24 For I say unto you that none of those that were bidden shall taste of my Supper I will shut them out of my Kingdom I will provide them a black Banquet where weeping shall be the first Course and gnashing of Teeth the Second Quest. 5. Whether the Lord's Supper be oft to be Administred Resp. Yes 1 Cor. 11.26 As oft as ye eat of this Bread The Ordinance is not to be celebrated once in a Year or once in our Lives but often A Christians own Necessities may make him come often hither His Corruptions are strong therefore he had need come often hither for an Antidote to expell the Poyson of Sin and his Graces are weak Grace is like a Lamp if it be not often fed with Oyl it is apt to go out How therefore do they sin against God who come but very seldom to this Ordinance Can they thrive who for a long time forbear their Food And others there are who do wholly forbear This is a great Contempt offered to Christ's Ordinance Men do as it were tacitly say Let Christ keep his Feast to himself What a cross-grain'd piece is Man he will Eat when he should not and he will not eat when he should When God said Eat not of this forbidden Fruit then he will be sure to eat When God saith Eat of this Bread and Drink of this Cup then he refuseth to eat Quest. 6. Are all to come promiscuously to this Holy Ordinance Resp. No that were to make the Lord's Table an Ordinary Christ forbids to cast Pearls before Swine The Sacramental Bread is Children's Bread and it is not to be cast to the Profane As at the giving of the Law God set Bounds about the Mount that none might touch it So God's Table should be guarded that the Profane should not come near In the Primitive Times after Sermon done and they were going to
Celebrate the Lord's Supper an Officer stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things for Holy Men And then several of the Congregation were to depart I would have my Hand cut off saith Chrysostom rather than I would give Christ's Body and Blood to the Profane The wicked do not eat Christ's Flesh but tear it they do not drink his Blood but spill it These Holy Mysteries in the Sacraments are tremenda mysteria Mysteries that the Soul is to tremble at Sinners defile the Holy things of God they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet Psal. 110. not at his Table Quest. 7. How may we receive the Supper of the Lord worthily that so it may become effectual to us Resp. That we may receive it worthily and it may become Efficacious 1. We must solemnly prepare our selves before we come We must not rush upon the Ordinance rudely and irreverently but come in due order There was a great deal of Preparation to the Passover 2 Chron. 30.18 19. And the Sacrament comes in the room of it Quest. Wherein doth this Solemn Preparing for the Ordinance consist Resp. 1. In Examining our selves 2. In Dressing our Souls before we come which is by washing in the Water of Repentance 3. By exciting the Habit of Grace into Exercise 4. In begging a Blessing upon the Ordinance 1. Solemn Preparing for the Sacrament consists in Self-examining 1 Cor. 11.28 But let a Man examin himself and so let him eat It is not only a Counsel but a Charge Let him examin himself As if a King should say Let it be enacted Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery they represent his Body and Blood Therefore there must be Preparation and if Preparation then there must be first Examining our selves without which there can be no Preparation Let us be serious in this examining our selves our Salvation depends upon it We are curious in examining other things We will not take Gold but examine it by the Touch-stone We will not take Land but we will examine the Title And shall not we be as exact and curious in examining the state of our Souls Quest. 1. What is required to this Self-examining Resp. There must be a Solemn Retiring of the Soul We must set our selves apart and retire for some time from all Secular Employment that we may be more serious in this Work There is no casting up of Accounts in a Crowd nor can we examin our selves when we are in a Crowd of Worldly Businesses We read a Man that was in a Iourney might not come to the Passover Numb 9.13 because his Mind was full of Secular Cares and his Thoughts were taken up about his Journey When we are upon Self-examining-work we had not need be in an Hurry or have any distracting Thoughts but retire and lock up our selves in our Closet that we may be more intent in the Work Quest. 2. What is Self-examination Resp. It is a setting up a Court in Conscience and keeping a Register there that by a strict Scrutiny a Man may see how Matters stand between God and his Soul Self-examination is a Spiritual Inquisition an Heart-Anatomy whereby a Man takes his Heart as a Watch all in pieces and sees what is defective there It is a Dialogue with ones self Psal. 77.7 I commune with my own Heart David call'd himself to Account and put Interrogatories to his own Heart Self-examining is a critical Descant or Search as the Woman in the Parable did light a Candle and search for her lost Groat Luke 15.8 So Conscience is the Candle of tâ—â— Lord. Search with this Candle what thou canst find wrought by the Spirit in thee Quest. 3. What is the Rule by which we must Examine our selves Resp. The Rule or Measure we must Examine our selves by is the Holy Scripture We must not make Fancy or the good Opinion which others have of us the Rule by which we judge of our selves But as the Goldsmith brings his Gold to the Touch-stone so must we bring our Hearts to a Scripture Touch-stone To the Law to the Testimony Isa. 8.20 What saith the Word Are we divorced from Sin Are we renewed by the Spirit Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun so must we judge of the state of our Souls by the Sun-light of Scripture Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table Resp. 1. It is a Duty imposed Let him examine himself The Passover was not to be eaten Raw Exod. 12.19 To come to such an Ordinance slightly without Examination is to come in an undue manner and is like Eating the Passover Raw. 2. We must examine our selves before we come because it is not only a Duty imposed but opposed There is nothing the Heart naturally is more averse from than Self-exemination We may know that Duty is good which the Heart opposeth But why doth the Heart so oppose it Because it doth cross the Tide of Corrupt Nature 't is contrary to Flesh and Blood The Heart is guilty and doth a guilty Person love to be examined The Heart opposeth it therefore the rather set upon it That Duty is good which the Heart opposeth 3. Because Self-examining is so needful a Work as appears 1. Without Self-examination a Man can never tell how it is with him whether he hath Grace or no and this must needs be very uncomfortable He knows not if he should die presently what will become of him or to what Coast he shall sail whether to Hell or Heaven As Socrates said I am about to die and the gods know whether I shall be happy or miserable How needful therefore is Self-examination that a Man by Search may come to know the true state of his Soul and may guess how it will go with him to Eternity 2. Self-examination is needful in respect of the Excellency of the Sacrament Let him eat de illo Pane Of that Bread 1 Cor. 11.28 That excellent Bread that consecrated Bread that Bread which is not only the Bread of the Lord but the Bread the Lord. Let him drink de illo Poculo Of that Cup that precious Cup which is perfum'd and spic'd with Christ's Love that Cup which holds the Blood of God Sacramentally Cleopatra put a Jewel in a Cup which contained the price of a Kingdom This Sacred Cup we are to drink of enriched with the Blood of God is above the Price of a Kingdom It is more worth than Heaven Therefore coming to such a Royal Feast having whole Christ his Divine and Humane Nature to feed on how should we examine our selves before-hand that we may be fit Guests for such a Magnificent Banquet 3. Self-examining is needful because God will examine us That was a sad Question Matth. 22.12 Friend how camest thou in hither
shall not we have the Fruit of his purchase Lord it is thy delight to milk out the Breast of Mercy and Grace and wilt thou abridge thy self of thy own delight Thou hast promised to give thy Spirit to implant grace Can truth lye can faithfulness deceive God loves thus to be overcome with Arguments in prayer 7. Prayer that would prevail with God must be joined with reformation Iob 11.13 If thou stretch out thy hands towards him if iniquity be in thy hand put it far away from thee Sin lived in makes the heart hard and Gods ear deaf 'T is foolish to pray against Sin and then Sin against prayer Sin fly-blows our prayer Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me The Load-stone loseth its vertue when bespread with garlick so doth prayer when polluted with sin The Incense of Prayer must be offered upon the Altar of an holy Heart Thus you see what is that Prayer which is most likely to prevail with God VSE I. It reproves 1. Such as pray not at all 't is made the note of a reprobate he calls not upon God Psalm 144. Doth he think to have an Alms who never asks it Do they think to have Mercy from God who never seek it Then God should be friend them more than he did his own Son Heb. 5.7 Christ offered up prayers with strong cryes None of Gods Children are born dumb Galat. 4.6 2. It reproves such as have left off prayer a sign they never felt the fruit and comfort of it He that leaves off Prayer a sign he leaves off to fear God Iob 15.4 Thou castest off fear and restrainest prayer before God A Man that hath left of prayer is fit for any wickedness When Saul had given over enquiring after God then he went to the Witch of Endor VSE II. Of Exhortation Be persons given to prayer I give my self saith David to prayer Pray for pardon and purity Prayer is the golden Key that opens Heaven The Tree of the Promise will not drop its Fruit unless shaked by the hand of prayer All the benefits of Christs Redemption are handed over to us by prayer Object But I have prayed a long time for Mercy and have no answer Psal. 69.3 I am weary of crying Answ. 1. God may hear us when we do not hear from him assoon as Prayer is made God hears it though he doth not presently answer A Friend may receive our Letter though he doth not presently send us an answer of it 2. God may delay prayer and yet not deny Quest. But why doth God delay an answer of Prayer Resp. 1. Because he loves to hear the voice of Prayer Prov. 15.8 The prayer of the upright is his delight You let the Musician play a great while ere you throw him down Money because you love to hear his Musick Cant. 2.14 2. God may delay Prayer when he will not deny that he may humble us perhaps God hath spoke to us a long time in his Word to leave such Sins but we would not hear him therefore he lets us speak to him in Prayer and seems not to hear us 3. God may delay Prayer when he will not deny because he sees we are not yet fit for the Mercy perhaps we pray for deliverance we are not fit for it our scum is not boil'd away We would have God swift to deliver and we are slow to repent 4. God may delay prayer when he will not deny that the Mercy we pray for may be the more prized and may be sweeter when it comes The longer the Merchants Ships stay abroad the more he rejoyceth when they come home laden with Spices and Jewels therefore be not discouraged but follow God with prayer though God may delay he will not deny Prayer vincit invincibilem it overcomes the Omnipotent Hos. 12.4 The Tymans tyed fast their God Hercules with a golden Chain that he should not remove The Lord was held by Moses prayer as with a golden Chain Exod. 32.10 Let me alone Why what did Moses he only prayed Prayer ushers in Mercy Be thy case never so sad if thou canst but pray thou needst not fear Psal. 10.17 therefore give thy self to prayer Our FATHER HAVING through the good providence of God gone over the chief Grounds and Fundamentals of Religion and enlarged upon the Decalogue or Ten Commandments I shall now at the close speak something upon the Lords Prayer MATTH vi 9 After this manner therefore pray ye Our Father which art in Heaven Hallowed c. In this Scripture are two things observable I. The Introduction to the Prayer II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion I. The Introduction to the Lords Prayer sic orate vos After this manner pray ye Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer The Ten Commandments are the rule of our Life the Creed is the summe of our Faith and the Lords Prayer is the pattern of our Prayer As God did prescribe Moses a pattern of the Tabernacle Exod. 25.9 so Christ hath here prescribed us a pattern of Prayer After this manner pray ye c. The meaning is let this be the Rule and Model according to which ye frame your prayers Ad hanc regulam preces nostras exigere necesse est Not that we are tied to the words of the Lords-prayer Christ saith not after these words pray ye but after this manner that is let all your petitions agree and symbolize with the things contained in the Lords prayer and indeed well may we make all our prayers consonant and agreeable to this prayer it being a most exact prayer Tertullian calls it breviarium totius Evangelii a breviary and compendium of the Gospel It is like an heap of massy gold The exactness of this prayer appears 1. In the Dignity of the Author A piece of work hath commendation from the Artificer and this prayer hath commendation from the Author it is the Lords Prayer As the Law Moral was written with the Finger of God so this prayer was drop'd from the Lips of the Son of God Non vox Hominem sonat est Deus 2. The exactness of this prayer appears in the excellency of the matter I may say of this prayer It is as silver tryed in a furnace purified seven times Psal. 12.6 Never was there prayer so admirably and curiously composed as this As Solomons Song for its Excellency is called the Song of Songs so may this well be called the prayer of prayers The matter of it is admirable 1. For its Succinctness 't is short and pithy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multum in parvo a great deal said in a few words It requires more Art to draw the two Globes curiously in a little Map This short Prayer is a System or Body of Divinity 2. It s Clearness This prayer is plain and intelligible to every
capacity Clearness is the grace of Speech 3. It s Compleatness This prayer contains in it the chief things that we have to ask or God hath to bestow VSE Let us have a great esteem of the Lords prayer let it be the model and pattern of all our prayers There is a double benefit ariseth from framing our petitions suitable to the Lords prayer 1. Hereby Error in prayer is prevented 'T is not easie to write wrong Copy we cannot easily err having our pattern before us 2. Hereby Mercies requested are obtained for the Apostle assures us God will hear us when we pray according to his Will 1 Iohn 5.14 and sure we pray according to his Will when we pray according to his pattern he hath set us So much for the Introduction to the Lords prayer After this manner pray ye II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion 1. The Preface to the prayer 1. Our Father 2. Which art in Heaven To begin with the first words of the Preface 1. Our Father Father is sometimes taken personally Iohn 14.28 My Father is greater than I But Father in the Text is taken essentially for the whole Deity This Title Father teacheth us to whom we must address our selves in prayer to God alone Here is no such thing in the Lords prayer as O ye Saints or Angels that are in Heaven hear us but our Father which art in Heaven Quest. In what order must we direct our Prayers to God Here is only the Father named may not we direct our Prayers to the Son and Holy Ghost Answ. Though the Father only be named in the Lords prayer yet the other two persons are not hereby excluded The Father is mentioned because he is first in order but the Son and Holy Ghost are included because they are the same in Essence As all the three persons subsist in one Godhead so in our prayers though we name but one â—â—rson we must pray to all To come then more closely to the first words of the Preface Our Father Princes on Earth give themselves Titles expressing their Greatness as High and Mighty God might have done so and expressed himself thus Our King of Glory Our Iudge but he gives himself another Title Our Father an expression of Love and Condescension God that he might encourage us to pray to him represents himself under this sweet notion of a Father Our Father Dulce nomen Patris The Name Iehovah carries Majesty in it the Name Father carries Mercy in it Quest. 1. In what sense is God a Father Resp. 1. By Creation it is he that hath made us Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring Mal. 2.10 Have we not all one Father Hath not one God Created us But there is little comfort in this for so God is Father to the Devils by Creation but he that made them will not save them 2. God is a Father by Election having chosen a certain number to be his Children whom he will entail Heaven upon Eph. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath chosen us in him 3. God is a Father by special Grace he consecrates the elect by his Spirit and infuseth a supernatural principle of Holiness therefore they are said to be born of God 1 Iohn 3.9 Such only as are sanctified can say Our Father which art in Heaven Quest. 2. What is the difference between God being the Father of Christ and the Father of the Elect Resp. God is the Father of Christ in a more glorious transcendent manner Christ hath the primo-geniture he is the eldest Son a Son by eternal generation Prov. 8.23 I was set up from everlasting from the beginning or ever the earth was Isa. 53.8 Who shall declare his generation Christ is a Son to the Father yet so as he is of the same Nature with the Father having all the incommunicable properties of the Godhead belonging to him But we are Sons of God by Adoption and Grace Gal. 4.5 That we might receive the adoption of Sons Quest. 3. What is that which makes God our Father Resp. Faith Gal. 3.26 Ye are all the children of God by faith in Christ Iesus An Unbeliever may call God his Creator and his Judge but not his Father Faith doth legitimate us and make us of the Blood-Royal of Heaven Ye are the children of God by faith Baptism makes us Church-Members but Faith makes us Children Without Faith the Devil can show as good a Coat of Arms as we Quest. 4. How doth Faith make God to be our Father Resp. As Faith is an uniting Grace by Faith we have Coalition and Union with Christ and so the Kindred comes in being united to Christ the Natural Son we become Adopted Sons God is the Father of Christ Faith makes us Christs Brethren Heb. 2.11 and so God comes to be our Father Quest. 5. Wherein doth it appear that God is the best Father Resp. 1. In that he is most Antient Dan. 7.9 The antient of dayes did sit A figurative representation of God who was before all time This may cause Veneration 2. God is the best Father because he is perfect Matth. 5.48 Your Father which is in Heaven is perfect He is perfectly good Earthly Fathers are subject to infirmities Elias though a Prophet was a man of like passions Iam. 5.17 but God is perfectly good All the perfection we can arrive at in this Life is sincerity we may a little resemble God but not equal him He is infinitely perfect 3. God is the best Father in respect of Wisdom 1 Tim. 1.17 The only wise God He hath a perfect Idea of Wisdom in himself He knows the fittest Mediums to bring about his own designs the Angels light at his Lamp In particular this is one branch of his Wisdom that he knows what is best for us An Earthly Parent knows not in some intricate cases how to advise his Child or what may be best for him to do but God is a most wise Father he knows what is best for us he knows when Comfort is best for us he keeps his Cordials for fainting 2 Cor. 7.6 God who comforteth them that are cast down He knows when affliction is best for us and when it is fit to give a bitter potion 1 Pet. 1.6 If need be ye are in heaviness He is the only wise God he knows how to make evil things work for good to his Children Rom. 8 28. he can make a soveraign treacle of poyson Thus he is the best Father for Wisdom 4. He is the best Father because most loving 1 Iohn 4.16 God is love He who causeth bowels of affection in others must needs have more bowels himself quod efficit tale The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children he gives them the cream of his Love electing Love saving Love Zeph. 3.17 He will rejoyce over thee with joy he will rest in his love
Heaven If the Prayers of the Saints have so much power with God then what hath Christs Prayer how can the Children of such Prayers miscarry how can they fall short of the Kingdom who have him praying for them who is not only a Priest but a Son and besides what he prays for as he is Man that he hath power to give as he is God thus you see how a Christian comes to Persevere till he comes to the Kingdom Object But methinks I hear some Christians say if only perseverance obtains the Kingdom they fear they shall not come thither they fear they shall faint by the way and the weak legs of their Grace will never carry them to the Kingdom of Heaven Answ. Wert thou indeed to stand in thy own strength thou mightest fall away that Branch withers and dies which hath no Root to grow upon thou growest upon the Root Christ who will be daily sending forth vital influence to strengthen thee thou art imbecil and weak in Grace yet fear not falling short of Heaven For 1. God hath made a promise to weak Believers what is a bruised Reed but the Emblem of a weak Faith yet it hath a Promise made to it Mat. 12.20 A bruised Reed he will not break God hath promised to supply the weak Christian with so much Grace as he shall need till he comes to Heaven Beside the two Pence which the good Samaritan left to pay for the Cure of the poor wounded Man he passed his Word for all that he should need beside Luke 10.35 So Christ doth not only give a little Grace in hand but his Bond for more that he will give as much Grace as a Saint shall need till he comes to Heaven Psal. 84.11 The Lord will give Grace and Glory that is a fresh supply of Grace till it be perfected in Glory 2. God hath most care of his weak Saints who fear they shall never hold out till they come to the Kingdom doth not the Mother tend the weak Child most Isa. 40.11 He will gather the Lambs in his Arms and carry them in his Bosom If thou thinkest thou art so weak that thou shalt never hold out till thou comest to Heaven thou shalt be carried in the Arms of the Almighty he gathers the Lambs in his Arms Christ the Lyon of the Tribe of Iudah marched before hi◠People and his Power is their Rear-ward so that none of them faint or dye in their March to Heaven 3. Quest. What are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven Answ. 1. It is a great Credit to a Christian not only to hold forth the Truth but to hold fast the Truth till he comes to Heaven when Grace doth flourish into perseverance and with the Church of Thyatira our last works are more then our first Rev. 2.19 This is insigne honoris a Star of Honour 'T is matter of renown to see gray hairs shine with golden vertues the Excellency of a thing lies in the finishing of it What is the excellency of a Building not when the first stone is laid but when it is finished so the beauty and excellency of a Christian is when he hath finished his Faith having done his work is landed safe in Heaven 2. You that have made a progress in Religion have not many Miles to go before you come at the Kingdom of Heaven Rom. 13.11 Now is our Salvation neerer then when we believed You who have hoary hairs your green Tree is turned into an Almond-tree you are near to Heaven it is but going a little further and you will set your Feet within Heaven Gates Oh therefore now be encouraged to hold out your Salvation is nearer then when you first began to believe Our diligence should be greater when our Salvation is nearer When a Man is almost at the end of the Race will he now tire and faint will he not put forth all his strength and strain every Limb that he may lay hold upon the Prize Our Salvation is now nearer the Kingdom is as it were within sight how should we now put forth all our strength that we may lay hold upon the Garland of Glory Doctor Taylour when he was going to his Martyrdom I have saith he but two Stiles to go over and I shall be at my Fathers House Though the way to Heaven be up hill you must climb the steepy Rock of Mortification and though there be Thorns in the way viz. Sufferings yet you have gone the greatest part of your way you are within a few days march of the Kingdom and will not you persevere Christian pluck up thy Courage fight the good fight of Faith pursue Holiness 't is but a while and you shall put off your Armour and end all your weary Marches and receive a Victorious Crown your Salvation is nearer you are within a little of the Kingdom therefore now presevere you are ready to commence and take your Degree of Glory 3. The blessed promise annexed to Perseverance the promise is a Crown of Life Rev 2.10 Death is a Worm that feeds in the Crowns of Princes but behold here a living Crown and a never-fading Crown 1 Pet. 5.4 and Rev. 2.28 He that overcometh and keepeth my works to the end I will give him Stellam matutinam the Morning Star The Morning Star is brighter then the rest this Morning Star is meant of Christ as if Christ had said I will give to him that perseveres some of my Beauty I will put some of my illustrious Rays upon him he shall have the next degree of Glory to me as the Morning Star is next the Sun will not this animate and make us hold out we shall have a Kingdom and that which is better then the Kingdom a bright Morning Star 4 Quest. What are the means conducing to perseverance or what shall we do that we may hold out to the Kingdom Resp. 1. Take up Religion upon good Grounds not in a Fit or Humour or out of worldly design but be deliberate weigh things well in the Ballance Luke 14.28 Which of you intending to build a Tower sitteth not down first and counteth the cost Think with your selves what Religion must cost you it must cost you the parting with your sins and what is may cost you it may cost you the parting with your Lives consider if a Kingdom will not countervail your Sufferings weigh things well and then make your choice Psal. 119.30 I have chosen the way of thy Truth Why do many Apostatize and fall away but because they did never sit down and count the cost 2. If we would hold out to the Kingdom let us cherish the Grace of Faith 1 Cor. 1.24 By Faith ye stand Faith like Hercules Club it beats down all Oppositions before it 't is a conquering Grace Quest. How comes Faith to be so strong Resp. Faith fetcheth Christs strength into the Soul Phil. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Captain
is in Heaven This Petition consists of Two Parts I. The Matter Doing of Gods Will. II. The Manner As it is in Heaven I. The Matter of this Petition is The doing of Gods Will. Thy Will be done Quest. 1. What is meant by the Will of God Answ. There is a twofold Will 1. Voluntas decreti Gods secret Will or the Will of his Decree We pray not that Gods secret Will may be done by us This secret Will cannot be known it is locked up in Gods own breast and neither Man or Angel hath Key to open it 2. Voluntas revelata Gods revealed Will. This revealed Will is written in the Book of Scripture the Scripture is a declaration of Gods Will it discovers what he would have us do in order to our Salvation Quest. 2. What do we pray for in these words Thy Will be done Answ. We pray for two things 1. For Active Obedience that we may do Gods Will actively in what he commands 2. For Passive that we may submit to Gods Will patiently in what he inflicts We pray that we may do Gods Will actively subscribe to all his commands believe in Jesus the cardinal Grace lead holy lives So Austin upon the Petition Nobis a Deo precamur Obedientiam we pray that we may actively obey Gods Will. This is the summe of all Religion the two Tables epitomized The doing of Gods Will. Thy Will be done We must know Gods Will before we can do it knowledge is the eye which must direct the foot of Obedience At Athens there was an Altar set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Acts 17.23 It is as bad to offer the blind to God as the dead Knowledge is the Pillar of Fire to give light to practise but though knowledge is requisite yet the knowing of Gods Will is not enough without doing of his Will Thy Will be done If one had a System of Divinity in his head if he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all knowledge 1 Cor. 13.2 yet if Obedience were wanting his knowledge were lame and would not carry him to Heaven Knowing Gods Will may make a Man admired but it is doing Gods Will that makes him blessed knowing Gods Will without doing it will not crown us with happiness 1. The bare knowledge of Gods Will is inefficacious it doth not better the heart Knowledge alone is like a Winter-Sun which hath no heat or influence it doth not warm the Affections or purifie the Conscience Iudas was a great Luminary he knew Gods Will but he was a Traytor 2. Knowing without doing Gods Will will make ones case worse 't will heat Hell the hotter Luke 12.47 The servant which knew his Lords will and did not according to his will shall be beaten with maeny stripes Many a Mans knowledge is a torch to light him to Hell Thou who hast knowledge of Gods Will but dost not do it wherein dost thou excel an Hypocrite Nay wherein dost thou excel the Devil who transforms himself into an Angel of light 'T is improper to call such Christians who are knowers of Gods Will but not doers of it 'T is improper to call him a Tradesman who never wrought in his Trade so to call him a Christian who never wrought in the Trade of Religion Let us not rest in the knowing of Gods Will. Let it not be said of us as Plutarch speaks of the Grecians They knew what was just but did it not Let us set upon this the doing of Gods Will. Thy Will be done Quest. 3. Why is the doing of Gods Will so requisite Answ. 1. Out of Equity God may justly claim a right to our Obedience he is our founder we have our being from him and 't is but equal that we should do his Will at whose word we were Created God is our Benefactor 't is just that if God give us our Allowance we should give him our Allegiance 2. The great design of God in the World is to make us doers of his Will 1. All Gods Royal Edicts and Precepts are to bring us to this to be doers of his Will what needed God been at the pains to give us the copy of his Law and write it out with his own Finger else The Word is not only a Rule of Knowledge but of Duty Deut. 13.4 Deut. 26.16 This day the Lord thy God hath commanded thee to do these statutes thou shalt therefore keep and do them If you tell your Children what is your mind it is not only that they may know your Will but do it God gives us his Word as a Master gives a Scholar a Copy to write after it he gives it as his Will and Testament that we should be the Executors to see it performed 2. This is the end of all Gods Promises to draw us to do Gods Will the Promises are loadstones to Obedience Deut. 11.27 A blessing if ye obey as a Father gives his Son Money to bribe him to Obedience Deut. 28.1 If thou shalt hearken to the voice of the Lord thy God and do all his commandments the Lord thy God will set thee on high above all the nations of the earth Blessed shalt thou be in the city and in the field The Promises are a Royal Charter settled upon Obedience 3. The Minatory part of the Word the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin and make us doers of Gods Will Deut. 11.28 A curse if ye will not obey Psal. 68.21 God shall wound the hairy scalp of every one that goes on still in his trespasses These threatnings do often take hold of Men in this Life they are made examples and hung up in chains to scare others from Disobedience 4. All Gods Providences are to mâ—ke us doers of his Will As God makes use of all the seasons of the Year for Harvest so all his various Providences are to bring on the Harvest of Obedience 1. Afflictions are to make us do Gods Will 2 Chron. 33.12 When Manasseh was in affliction he besought the Lord and humbled himself greatly The Rod hath this voice Be doers of Gods Will. Affliction is called a Furnace Isa. 48.10 The furnace melts the metal and then it is cast into a new mould Gods Furnace is to melt us and mould us into Obedience 2. Gods Mercies are to make us do his Will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice Body is by a Synecdoche put for the whole Man If the Soul should not be presented to God as well as the Body it could not be a reasonable service Now saith the Apostle I beseech you by the mercies of God present your selves a living sacrifice Mercies are the strongest obligations to Duty Hos. 11.4 I drew them with the cords of a man that is with the golden cords of my Mercy In a word all that is written in Law or Gospel tends to this that we should be doers
when they are oyled with the Oyl of Gladness 2. Peace in Death VVhen Hezekiah thought he was about to dye what gave him Comfort this that he had done the will of God Isa. 38.3 Remember O Lord I beseech thee how I have walked before thee in truth and have done that which is good in thy sight 'T was Augustus his wish that he might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie Death without much pain If any thing make our pillow easie at Death it will be this we have endeavoured to do Gods will on Earth Did you ever hear any cry out on their Death-bed that they have done Gods will too much no hath it not been that they have done his will no more that they come so short in their Obedience Doing Gods will will be both your Comfort and your Crown 10. If we are not doers of Gods will we shall be looked upon as contemners of Gods will Let God say what he will yet Men will go on in Sin this is to contemn God Psal. 10.13 Wherefore doth the wicked contemn God To contemn God is worse than to rebel The Tribes of Israel rebelled against Rehoboam because he made their Yoak heavier 1 King 12.16 But to contemn God is worse 't is to slight him to contemn God is to put a Scorn upon him and affront him to his Face and an Affront will make God draw his Sword Thus I have answered that Question why doing Gods will on Earth is so requisite 'T is as necessary as Salvation 4. Quest. In what manner are we to do Gods will that we may find acceptance The manner of doing Gods Will is the chief thing the Schoolmen say well Modus rei cadit sub praecepto the manner of a thing is as well required as the thing it self If a Man build an House if he doth not do it according to the mind of the Owner he likes it not but thinks all his Charges lost so if we do not Gods will in the right manner it is not accepted we must not only do what God appoints but as God appoints here lies the very Life-blood of Religion So I come to answer this great Question in what manner are we to do Gods will that we may find acceptance Answ. 1. We do Gods Will acceptably when we do Duties Spiritually Phil. 3.3 We worship God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit To serve God spiritually is to do duties ab interno principio from an inward Principle The Pharisees were very exact about the external part of Gods worship how zealous were they in the outward observation of the Sabbath charging Christ with the breach of it but all this was but outward Obedience there was nothing of Spirituality in it then we do Gods will acceptably when we serve him from a renewed Principle of Grace a Crab-tree may bear as well as a Pear-main but it is not so good fruit as the other because it doth not come from so sweet a Root An unregenerate Person may do as much external obedience as a Child of God he may pray as much hear as much but his Obedience is harsh and sowre because it doth not come from the sweet and pleasant Root of Grace the inward principle of Obedience is Faith therefore it is called the Obedience of Faith Rom. 16.26 But why must this silver thread of Faith run through the whole work of Obedience Answ. Because Faith looks at Christ in every Duty it toucheth the Hem of his Garment and through Christ both the Person and the Offering are accepted Ephes. 1.6 2. We do Gods Will acceptably when we prefer his Will before all other if God wills one thing and Man wills the contrary we do obey Mans will rather than Gods Act. 4.19 Whether it be right to hearken unto you more then unto God judge ye God saith thou shalt not make a graven Image King Nebuchadnezzar set up a Golden Image to be worshipped but the three Children or rather Champions resolve Gods Will shall take place and they would obey him though with the loss of their Lives Dan. 3.18 Be it known unto thee O King that we will not serve thy Gods nor worship the Golden Image which thou hast set up 3. We do Gods Will acceptably when we do Gods Will as it is done in Heaven that is as the Angels do it To do Gods Will as the Angels similitudinem notat non aequalitatem Brugensis denotes thus much that we are to resemble them and make them our Pattern though we cannot equal the Angels in doing Gods Will yet we must imitate them a Child cannot write so well as the Scrivener yet he imitates the Copy in particular 1. We do Gods VVill as the Angels do it in Heaven when we do Gods Will Regularly sine deflexu we go according to divine Institutions not Decrees of Councils or Traditions this is to do Gods Will as the Angels they do it regularly they do nothing but what is commanded Angels are not for Ceremonies as there are Statute-Laws in the Land which bind so the Scripture is Gods Statute-Law which we must exactly observe the Watch is set by the Dial then our Obedience is right when it goes by the Sun-dial of the Word If Obedience hath not the Word for its Rule it is not doing Gods Will but our own it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship Deut. 12.32 The Lord would have Moses make the Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Pattern Exod. 25.40 If Moses had left out any thing in the Pattern or added any thing to it it would have been very provoking to mix any thing of our own devising in Gods worship is to go beside yea contrary to the Pattern Gods worship is the Apple of his Eye that which he is most tender of and there is nothing he hath more shewed his displeasure against then the corrupting his worship How severely did God punish Nadab and Abihu for offering up strange Fire Lev. 10.2 that is such Fire as God had not sanctified on the Altar whatever is not divinely appointed is offering up strange Fire There is in many a strange itch after Superstition they love a gawdy Religion and are more for the Pomp of Worship then the Purity this cannot be pleasing to God for as if God were not wise enough to appoint the manner how he will be served Men will be so bold as to prescribe him To thrust humane Inventions into sacred things is a doing our own will not Gods and he will say quis quaesivit hoc who hath required this at your hand Isa. 1.12 Then we do Gods Will as it is done in Heaven when we do it regularly we reverence Gods Institutions and observe that Mode of Worship which hath the Stamp of divine Authority upon it 2. We do Gods Will as it is done by the Angels in Heaven when we do it intirely sine mutilatione we do all Gods Will the Angels in Heaven
of Gods bounty is still dropping 2. God delights in giving Micah 7.18 He delighteth in mercy As the Mother delights to give the Child the breast God loves we should have the breast of Mercy in our mouth 3. God gives to his very Enemies Who will send in Provisions to his Enemy Men use to spread Nets for their Enemies God spreads a Table The dew drops on the Thistle as well as the Rose the dew of Gods bounty drops upon the worst Those who have their mouths opened against God yet God puts bread in those mouths O the Royal Bounty of God Psal. 52.1 The goodness of God endureth continually Swinish sinners God puts Jewels upon and feeds them every day 5. If all be gift see then the odious ingratitude of Men who sin against their giver God feeds them and they fight against him he gives them their Bread and they give him affronts How unworthy is this would we not cry shame of him who had a Friend alwayes feeding him with Money and he should betray and injure that Friend Thus ungratefully do Sinners deal with God they do not only forget his Mercies but abuse them Ier. 5.7 When I had fed them to the full they then committed adultery O how horrid is this to sin against a bountiful God to strike as it were those hands that relieve us This gives a dye and tincture to Mens sins and makes them crimson How many make a dart of Gods Mercies and shoot at him he gives them Wit and they serve the Devil with it he gives them Strength and they waste it among Harlots he gives them Bread to eat and they lift up the heel against him Deut. 32.15 Iesurun waxed fat and kicked These are like Absalom who assoon as David his Father kissed him plotted Treason against him 2 Sam. 15.10 like the Mule who kicks the Dam after she hath given it Milk These who sin against their giver and abuse Gods Royal Favours the Mercies of God will come in as witnesses against them What smoother than Oyl but if it be heated what more scalding What sweeter than Mercy but if it be abused what more dreadful It turns to fury 6. If God gives us all let Gods giving excite us to Thanksgiving he is the founder and donor of all our Blessings let him have all our Acknowledgments All the rivers come from the sea and thither they return again Eccl. 1.7 All our gifts come from God and to him must all our Praises return We are apt to burn incense to our own drag Hab. 1.16 to attribute all we have to our own Skill or second Causes 1. Our own Skill and Industry God is the giver he gives daily Bread Psal. 136.35 he gives Riches Deut. 8.18 He it is that giveth thee power to get wealth Or 2. We oft ascribe the praise to second Causes and forget God If Friends have bestowed an Estate to look at them and admire them but not God who is the great giver As if one should be thankful to the Steward and never take notice of the Master of the Family that provides all O if God gives all our Eye-sight our Food our Cloathing let us sacrifice the chief Praise to him let not God be a loser by his Mercies Praise is a more illustrious part of Gods Worship Our wants may send us to Prayer Nature may make us beg Daily-bread but it shows an Heart full of Ingenuity and Grace to be rendring Praises to God In Petition we act like Men in Praise we act like Angels Doth God sow seeds of Mercy let Thankfulness be the crop we bring forth We are called the Temples of God 1 Cor. 3.16 and where should Gods Praises be sounded forth but in his Temples Psal. 146.2 While I live will I bless the Lord I will sing praises to my God while I have any being God gives us daily Bread let us give him daily Praise Thankfulness to our Donor is the best policy there 's nothing lost by it To be thankful for one Mercy is the way to have more Musicians love to sound their Trumpets where there is the best eccho and God loves to bestow his Mercies where there is the best eccho of Praise And it is not only offering the calves of our Lips is enough but we must show our thankfulness by improving the gifts which God gives us and as it were putting them out to use God gives us an Estate and we honour the Lord with our substance Prov. 3.9 he gives us the staff of Bread and we lay out the strength we receive by it in his service This is to be thankful and that we may be thankful be humble Pride stops the current of gratitude A proud Man will never be thankful he looks upon all he hath either to be of his own procuring or deserving Let us see all we have is Gods gift and how unworthy we are to receive the least favour and this will make us much in doxology and gratitude we will be Silver Trumpets sounding forth Gods Praise First Give Hence I note 1. That the good things of this Life are the gifts of God he is the founder and donor 2. From this word give I note that it is not unlawful to pray for Temporal things we may pray for daily Bread Prov. 30.8 Feed me with food convenient for me we may pray for Health Psal. 6.2 O Lord heal me for my bones are vexed As these are in themselves good things so they are useful for us They are as needful for the preserving the Comfort of Life as the Oyl is needful for preserving the Lamp from going out Only let me insert two things 1. There is a great difference between our praying for Temporal things and Spiritual In praying for Spiritual things we must be absolute When we pray for pardon of Sin and the favour of God and the sanctifying graces of the Spirit these are indispensibly necessary to Salvation and here we must take no denyal But when we pray for Temporal things here our Prayers must be limited we must pray conditionally so far as God sees them good for us God sometimes sees cause to with-hold Temporal things from us They may be snares and draw our Hearts from God therefore we must pray for these things with submission to Gods Will. This was Israels sin they would be peremptory and absolute in their desire of Temporal things Gods bill of fare did not please them they must have dainties Numb 11.18 Who shall give us flesh to eat God had given them Manna he fed them with a Miracle from Heaven but their wanton Pallats craved more they must have Quails God let them have their desire but they had sower sawce to their Quails Psal. 78.31 While the meat was yet in their mouths the wrath of God came upon them and slew them Rachel was importunate in her desires for a Child Gen. 30.1 Give me children or I dye God let her have a Child but it was a Benoni
God in forgiving sin puts forth infinite Mercy Numb 14.19 Pardon I beseech thee the Iniquity of this people according to the Greatness of thy Mercy It is Mercy to have a Reprieve and if there be Mercy in sparing a sinner what Mercy then is in pardoning him This is the Flos lactis the Cream of Mercy For God to put up so many Injuries to wipe so many debts off the score this is infinite Favour forgiveness of sin is spun out of the Bowels of God's Mercy 3. Forgiveness of sin is a choice Blessing as it lays a Foundation for other Mercies It is a leading Mercy 1. It makes way for Temporal Good Things 1. It brings Health when Christ said to the palsy man Thy sins are forgiven this made way for a bodily Cure Arise take up thy Bed and walk Mat. 9.6 The pardon of his sin made way for the healing of his Palsy 2. It brings Prosperity Ier. 33.8 9. 2. It makes way for Spiritual good Things Forgiveness of Sin never comes alone but hath other spiritual Blessings attending it Whom God pardons He sanctifies adopts crowns It is a voluminous Mercy it draws the silver Link of Grace and the golden Link of Glory after it It is an high Act of Indulgence God seals the sinners pardon with a Kiss And should not we above all things seek after so great a Blessing a forgiveness 6. Consideration That which may make us seek after forgiveness of sin is God's Inclinableness to pardon Nehem. 9.17 Thou art a God ready to pardon In the Hebrew it is Eloha Selicoth a God of Pardons We are apt to entertain wrong Conceits of God that he is inexorable and will not forgive Mat. 25.24 I knew thou wert an hard man But God is a sin pardoning God Exod. 34.6 The Lord merciful and gracious forgiving Iniquity Transgression and Sin Here is my Name saith God if you would know how I am called I tell you my Name The Lord the Lord God merciful forgiving Iniquity A Pyrat or Rebel that knows there is a Proclamation out against him will never come in but if he hears that the Prince is full of Clemency and there is a Proclamation of Pardon to him if he submit this will be a great incentive to him to lay down his Arms and become Loyal to his Prince See God's Proclamation to repenting Sinners Ier. 3.12 Go and proclaim these words and say Return thou back-sliding Israel saith the Lord and I will not cause my Anger to fall upon thee for I am merciful God's Mercy is a Tender Mercy the Hebr. word for Mercy Rakem signifies Bowels God's Mercy is full of Sympathy He is of a most sweet Indulgent Nature Psal. 86 5. Thou Lord art Good and ready to forgive the Bee doth not more naturally give Hony than God shews Mercy Object 1. But doth not God seem to delight in Punitive Acts or Acts of Severity Prov. 1.26 I will laugh at your Calamity Resp. Who doth God say so to see ver 25. Ye have set at naught all my Counsel and would none of my Reproof God delights in their Destruction who despise his Instruction but an humble penitentiary breaking off sin and suing out his Pardon the Lord delights in shewing Mercy to such an one Micah 7.18 He delighteth in Mercy Object 2. But tho' God be so full of Mercy and ready to forgive yet his Mercy reacheth not to all he forgives only such as are Elected and I question my Election Resp. 1. No man can say he is not Elected God hath not revealed this to any particular man that he is a Reprobate excepting him only who hath sin'd the Sin against the Holy Ghost which sin thou art far enough from who mournest for sin and seekest after Forgiveness 2. These thoughts of Non-Election that we are not Elected and that there is no pardon for us come from Satan and are the poison'd Arrows he shoots He is the Accuser he accuseth us to God that we are great sinners and he accuseth God to us as if he were a Tyrant one that did watch to destroy his Creature These are diabolical Suggestions say Get thee behind me Satan 3. 'T is sinful for any to hold that he is not Elected it would take him off from the Use of Means from praying and repenting it would harden him and make him desperate Therefore pry not into the Arcana Coeli the Secrets of Heaven Remember what befel the men of Bethshemesh for looking into the Ark 1 Sam. 6.19 Know that we are not to go by Gods Secret Will but by his Revealed Will look into God's Revealed Will and there we shall find enough to cherish Hope and Encourage us to go to God for the pardon of our sins God hath revealed in his Word That he is rich in Mercy Ephes. 2.4 That he doth not delight in the Destruction of a sinner Ezek. 18.32 Iurat per Essenâ—iam Musculus he swears by his Essence Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked Hence it is God waits so long and puts off the Sessions from time to time to see if sinners will repent and seek to him for pardon therefore let God's tender Mercies and pretious Promises encourage us to seek to him for the forgiveness of our sins Consideration 7. To seek earnestly for Pardon is the unspeakable Misery of such as want Forgiveness it must needs be ill with that Malefactour that wants his Pardon 1. The unpardoned sinner that lives and dies so is under the greatest Loss and Privation Is there any Happiness like to the injoying of God in Glory This is the Joy of Angels the Crown of Saints glorified but the unforgiven sinner shall not behold God's smiling Face he shall see God as an Enemy not as a Friend he shall have an affrighting sight of God not beatifical he shall see the Black Rod not the Mercy-Seat Sins unpardoned are like the Angel with a flaming Sword who stop'd the passage to Paradise Sins unpardoned stop the way to the Heavenly Paradise and how doleful is the Condition of that Soul which is banish'd from the place of Bliss where the King of Glory keeps his Court 2. The unpardoned sinner hath nothing to do with any Promise the Promises Mâ—lctralia Evangelii the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness they are the Royal Charter But whâ—t hath a stranger to do to meddle with the Charter 'T was the Dove pluck'd the Olive-branch 'T is only the Believer plucks the Tree of the Promise till the Condition of the Promise be perform'd no man can have right to the Comfort of the Promise and how sad is that not to have one promise to shew for Heaven 3. An unpardoned sinner is continually in danger of the Out-cry of an accusing Conscience An accusing Conscience is a little Hell Siculi non invenere Tyranni tormentum majus we tremble to hear
under her Gen. 31.34 He knows God sees him which is more than if Men and Angels did behold him He avoids Complexion-sins Psal. 18.23 I was also upright before him and kept my self from my iniquity As in the Hive there is a Masâ—er-Bee so in the Heart there is a Master-Sin An heart without guile takes the Sacrificing-knife of Mortification and runs it through his Beloved-Sin 3. An heart without guile desires to know the whole mind and will of God An unsound heart is afraid of the Light lucifuga he is not willing to know his Duty A sincere Soul saith as Job 34.32 What I know not teach thou me Lord shew me what is my Duty and wherein I offend let me not sin for want of light what I know not teach thou me 4. An heart without guile is uniform in Religion He hath an equal eye at all God's Commands 1. He makes Conscience of private Duties he worships God in his Closet as well as in the Temple Iacob when he was alone wrestled with the Angel Gen. 32.3 4. So a Christian when he is alone wrestles with God in Prayer and will not let him go till he hath blessed him 2. He performs difficuâ—t duties wherein the heart and spirit of Religion lie and which do cross flesh and blood His is much in self-humbling and self-examining Vtitur specâ—lis magis quam perspicillis Sen. He rather useth the Looking-glass of the Word to look into his own heart than the broad Spectacles of Censure to spy the faults of others 5. An heart without Guile is true to God's interest 1. He grieves to see it go ill with the Church Nâ—hâ—miah though the King's Cup-bearer and Wine so near yet was sad when Sion's Glory was Eclipsed Nehem. 2.3 Like the Tree I have read of if any of the Leaves are cut the rest of the Leaves begin to shrink up themselves and for a time to hang down the head So a sincere Soul when God's Church suffers feels himself as it were touched in his own Person 2. He Rejoyceth to see the Cause of God get Ground To see Truth Triumph Pieâ—y lift up its head and the Flowers of Christ's Crown flourish This is an Heart without Guile it 's loyal and true to God's interest 6. An heart without Guile is Iust in his dealings As he is upright in his Words so he is upright in his Weights He makes Conscience of the Second Table as well as the First He is for Equity as well as Piety 1 Thessal 4.6 That no Man go beyond and defraud his Brother in any matter A sincere heart thinks he may as well Rob as Defraud His Rule is to do to others what he would have them do to him Matt. 7.12 7. An heart without Guile is True in his Promises His Word is as good as his Bond If he hath made a Promise though it be to his prejudice and doth intrench upon his Profit he will not go back The Hypocrite plays fast and loose flies from his word there 's no more binding him with Oaths and Promises than Sampson could be bound with green Wit hs Iudg. 16.7 A sincere Soul saith as Iephtha Judg. 11.3 5. I have opened my mouth to the Lord and I cannot go back 8. An Heart without Guile is faithful in his Friendship He is what he pretends his Heart goes along with his Tongue as a well-made Dial goes with the Sun He cannot Flatter and Hate Commend and Censure Counterfeiting of Love is Hypocrisie 'T is too usual to betray with a Kiss 2 Sam. 20.9 Ioab took Abner by the beard to kiss him and smote him in the fifth rib that he died Many deceive with Sugar Words Physicians use to judge of the Health of the Body by the Tongue if that look well the Body is in Health but we cannot judge of Friendship by the Tongue the Words may be full of Honey when the Heart hath the Gall of Malice Sure his heart is not true to God who is Treacherous to his Friend Thus you see what an Heart without guile is now to have such an Heart is a Sign sin is pardoned God will not impute Sin to him in whose Spirit is no Guile What a blessed thing is this not to have Sin imputed If our Sins be not imputed 't is as if we had no Sin Sins remitted are as if they had not been committed this is the blessing belongs to a sincere Soul God imputes not Iniquity to him in whose Spirit is no Guile 9. He whose sins are forgiven is willing to forgive others who have offended him Ephes. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you An Hypocrite will Read come to Church give Alms build Hospitals but cannot forgive Wrongs He will rather want Forgiveness from God than he will forgive his Enemies A Pardon'd Soul argues thus Hath God been so good to me to forgive me my sins and shall not I imitate him in this Hath he forgiven me Pounds and shall not I forgive Pence 'T is noted of Cranmer Nihil oblivisci solet praeter injurias Cicero He was of a forgiving Spirit and would do Offices of Love to them that had injur'd him Like the Sun which having drawn up black Vapours from the Earth returns them back in sweet Showers By this Touchstone we may try whether our sins are pardoned we need not climb up into Heaven to see whether our sins be forgiven but let us look into our hearts Are we of Forgiving Spirits Can we bury Injuries requite Good for Evil a good sign we are forgiven of God If we can find all these things wrought in our Souls they are happy signs that our sins are pardoned and are good Letters Testimonials to shew for Heaven Vse 3. Consolation I shall open a Box of Cordials and shew you some of the Glorious Priviledges of a pardoned condition This is a peculiar favour 't is a Spring shut up broched for none but the Elect. The Wicked may have Forbearing Mercy but onely an Elect Person hath Forgiving Mercy Forgiveness of sin makes way for solid joy Isa. 40.1 Comfort ye comfort ye my People saith your God speak ye comfortably to Ierusalem or as in the Hebrew Dabberu Gnal leâ— speak to her heart What was this must chear her heart tell her that her iniquity is pardoned If any thing would comfort her the Lord knew it was this When Christ would chear the Palsie Man Matt. 9.2 Son be of good chear thy sins be forgiven thee It was a greater comfort to have his sins forgiven than to have his Palsie healed This made David put on his best clothes and anoint himself 2 Sam. 12.20 It was strange his Child was newly dead and God had told him the sword should not depart from his house yet now he spruceth up himself he puts on his best Clothes and Anoints himself Whence was this David had heard good News God sent him his Pardon by Nathan the Prophet 2 Sam.
because he hath bound himself by promise to forgive an humble Confessor of sin Cum accusat excusat Tertull. When we accuse our selves God absolves us We are apt to hide our sins Iob 31.33 which is as great a folly as for one to hide his disease from the Physitian But when we open our sins to God by Confessing he opens his Mercy to us by Forgiving 4. Means for pardon sound Repentance Repentance and Remission are put together Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin Zach. 13.1 But see what goes before Zac. 12.10 They shall look upon me whom they have pierced and shall mourn for him Isa. 1.16 Wash ye make ye clean that is wash in the waters of Repentance and then follows a promise of Forgiveness Though your sins be as scarlet they shall be white as snow 'T is easie to turn white into scarlet but not so easie to turn scarlet into white yet upon Repentance God hath promised to make the scarlet-sinner of a Milk-like whiteness Caut Not that Repentance merits pardon but it prepares for it We set our Seal on the Wax when it melts God seals his pardons on melting hearts 5. Means Faith in the blood of Christ. It 's Christ's blood washeth away sin Rev. 1.6 but this blood will not wash away sin unless it be apply'd by Faith The Apostle speaks of the Sprinkling of the blood of Christ 1 Pet. 1.2 Many are not pardoned though Christ's blood be shed because it is not sprinkled Now it is Faith that sprinkles Christ's blood on the Soul for the Remission of sin As Thomas put his hands into Christ's sides Ioh. 20 27. So Faith puts its hand into Christ's wounds and takes of the blood and sprinkles it upon the Conscience for the washing away of guilt Hence in Scripture we are said to obtain pardon through Faith Act. 13.39 By him all that believe are justified Luk. 7.48 Thy sins are forgiven Whence was this Vers. 50. Thy faith hath saved thee O let us labour for Faith Christ is a Propitiation or Atonement to take away sin But how through Faith in his blood Rom 3.25 6. Means Pray much for Pardon Hos. 14.2 Take away all iniquity Luk. 18.13 The Publican smote upon his breast saying God be me merciful to me a sinner and the Text saith he went away justified Many pray for Health Riches Children but Christ hath taught us what to pray for chiefly remitte nobis debita nostra Forgive us our sins And be earnest Suitors for pardon Consider what guilt of sin is it binds one over to the Wrath of God Better thy House were haunted with Devils than thy Soul with guilt He who is in the bond of iniquity must needs be in the Gall of bitterness Acts 8.23 A guilty Soul wears Cain's Mark which was a Trembling at Heart and a Shaâ—â—ng in his Flesh. Guilt makes the sinner afraid lest every Trouble he meets with should Arrest him and bring him to Judgment If guilt be so dismal and breeds such Convulsion fits in the Conscience How earnest should we be in Prayer that God would remove this guilt and so earnest as to Resolve to take no denial Plead hard with God for Pardon as a Man would plead with a Judge for his Life Fall upon thy Knees say Lord hear one word Why may God say What canst thou say for thy self that thou shouldst not dye Lord I can say but little but I put in my surety Christ shall answer for me O look upon that blood which speaks better things than the blood of Abel Christ is my Priest his Blood is my Sacrifice his Divine Nature is my Altar As Rahab was to shew the Scarlet thread in the Window and when Ioshua saw it he did not destroy her Iosh. 2.18.21 Iosh. 6.22 23. So shew the Lord the Scarlet thread of Christs Blood and that is the way to have mercy But will God say why should I pardon thee thou hast no ways obliged me but Lord pardon me because thou hast promised it I urge thy Covenant when a Man is to dye by the Law he calls for his Book so say Lord let me have the benefit of my Book thy Word saith if the sinner forsake his evil way thou wilt pardon abundantly Isa. 55.7 Lord I have forsaken my sin let me therefore have mercy I plead the benefit of the Book But for whose sake should I pardon thou canst not deserve it Lord for thy own name sake thou hast said thou wilt blot out sin for thy own name sake Isa. 43.25 'T will be no Eclipsing to thy Crown how will thy mercy shine forth and all thy other Attributes ride in triumph if thou shalt pardon me Thus plead with God in Prayer and resolve not to give him over till thy pardon be sealed God cannot deny importunity He delights in Mercy as the Mother saith Chrysostom delights to have her Breast milked so God delights to Milk out the Breast of Mercy to the sinner these means being used will procure this great blessedness the Forgiveness of Sin Thus I have done with the first part of this fifth Petition Forgive us our Sins I come next to the second part of the Petition as we forgive our Debtors Mat. 6.12 As we forgive our Debtors or as we forgive them that trespass against us I proceed to the second part of the Petition As we forgive them that trespass against us As we forgive This word As is not a note of Equality but Similitude not that we equal God in forgiving but imitate him This great Duty of forgiving others is a crossing the stream 't is contrary to flesh and blood Men forget kindnesses but remember injuries But it is an indispensable duty to forgive we are not bound to trust an Enemy but we are bound to forgive him We are naturally prone to revenge Revenge saith Homer is sweet as dropping Honey The Heathen Philosophers held revenge lawful Vlcisci te lacessitus potes Cicero But we learn better things out of the Oracles of Scripture Mar. 11.25 when ye stand praying forgive Mat. 5.44 Col. 3.13 If a Man have a quarrel against any even as Christ forgave you so also do ye Quest. 1. How can we forgive others when it is only God forgives sin Answ. In every breach of the second Table there are two things an offence against God and a trespass against Man so far as it is an offence against God only he can forgive but so far as it is a trespass against Man so we may forgive Quest. 2. When do we forgive others Answ. When we strive against all thoughts of revenge if it be in our power to do our enemies mischief we will not we wish well to them grieve at their Calamities we pray for them we seek reconciliation with them we shew our selves ready on all occasions to relieve them this is Gospel forgiving Object 1. But I have been much injur'd
This is Satan's Temptation the hand of Ioab is in this 2. To Rejoyce is a Duty Psal. 33.1 Praise is comely for the Vpright But when God by his judgments calls us to Weeping now Joy and Mirth is unseasonable Isa. 22.12 In that day did the Lord call to weeping and behold joy and gladness Oecolampadius and other Learned Writers think it was in the time of King Ahaz when the Signs of God's Anger like a Blazing-Star did appear now to be given to Mirth was very unseasonable 3. To Read The Word is a Duty but Satan will sometimes put Men upon it when it is unseasonable To Read at home when God's Word is Preaching or the Sacrament Administring is unseasonable yea sinful As Hushai said 2 Sam. 17.7 The Counsel is not good at this time There was a Set-time enjoyned for the Passover when the Iews were to bring their Offering to the Lord Numb 9.2 Had the People been Reading the Law at home in the time of the Passover it had not been in season and God would have punished it for a contempt This is the Devil 's subtil Temptation either to keep us from duty or to put us upon it when it is least in season Duties of Religion not well timed and done in season are dangerous Snow and Hail are good for the ground when they come in their season but in Harvest when the Corn is ripe then a Storm of Hail would do hurt 25. Subtilty of Satan in Tempting is to perswade Men to delay their repenting and turning to God He saith as Hag. 1.2 The time is not yet come Now youth is budding or you are but in the flower of your age it is too soon to repent the time is not yet come This Temptation is the Devil's draw-net by which he drags Millions to Hell It is a danâ—erous Temptation Sin is Dulce venenum Bern. a Poison the longer Poison lies in the Body the more mortal By delay of Repentance sin strengthens and the heart hardens The longer Ice freezeth the harder it is to be broken The longer a Man freezeth in impenitency the more difficult it will be to have his heart broken When sin hath gotten an haunt it is not easily shaken off Besides the danger of this Temptation to delay Repentance appears in this because life is hazardous and may on a sudden expire What security have you that you shall live another day Life is made up of a few flying Minutes it is a Taper soon blown out Jam. 4.14 What is your life It is but a vapour The body is like a Vessel tun'd with a little breath Sickness broacheth this Vessel Death draws it out How dangerous therefore is this Temptation to procrastinate and put off turning to God by repentance Many now in Hell did purpose to Repent but Death surpriz'd them 26. Subtilty of Satan in Tempting is to infringe and weaken the Saints peace If he cannot Destroy their Grace he will Disturb their Peace Satan envies a Christian should have a good day and if he cannot keep him from Heaven he will keep him from an Heaven upon Earth There is nothing next to Holiness a Christian prizeth more than Peace and Tranquillity of Mind This is the Cream of Life a Bunch of Grapes by the way Now it is Satans great policy to shake a Christian's Peace that if he will go to Heaven he shall go thither through Frights and plenty of Tears The Devil throws in his Fireballs of Temptation to set the Saints Peace on fire Of such great concern is Spiritual Peace that no wonder if Satan would by his Intricate subtilties Rob us of this Jewel Spiritual Peace is a Token of God's Favour As Ioseph had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him so have the Saints a special token of God's Good-will to them when he gives them inward Peace which is as it were the party-coloured Coat to wear No wonder then if Satan so much rage against the Saints Peace and would tear off this comfortable Robe from them The Devil troubles the waters of the Saints Peace because hereby he hopes to have the more advantage of them 1. By this perplexing of their Spirits Satan takes off their Chariot-wheels unfits them for the Service of God Body and Mind are both out of temper like an Instrument out of Tune Sadness of Spirit prevailing a Christian can think of nothing but his Troubles his Mind is full of doubts fears surmises that he is like a person distracted and is scarce himself Either he neglects the duties of Religion or his mind is taken off from them while he is doing them Especially there is one Duty that melancholy and sadness of spirit unfits for and that is Thankfulness Thankfulness is a Tribute or Quit-rent due to God Psal. 149.3 Let the Saints be joyful let the high praises of God be in their mouth But when Satan hath disturbed a Christian's spirit and fill'd his Mind full of black and almost despairing thoughts how can he be Thankful It rejoyceth Satan to see how his Plot takes by making God's Children Vnquiet he makes them Vnthankful 2. Satan by troubling the Saints Peace hath this advantage of laying a stumbling-block in the way of others By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward He sets before new beginners the perplexing Thoughts the Tears the Groans of them who are wounded in Spirit to scare them quite off from all seriousness in Religion He will object to new beginners Do you not see how these sad Souls torture themselves with melancholy Thoughts and will you change the comforts and pleasures of this life to sit always in the house of mourning Will you espouse that Religion which makes you a terror to your selves and a burden to others Can you be in love with such a Religion as is ready to fright you out of your wits This advantage the Devil gets by troubling the Saints Peace he would discourage others who are looking towards Heaven he would beat them off from Praying and hearing all Soul-awakening Sermons lest they fall into this black humour of Melancholy and end their days in despair 3. By this subtil policy of Satan in disturbing the Saints Peace and making them believe God doth not love them he hath this advantage he sometimes so far prevails over them as to make them begin to entertain hard thoughts of God Through the black Spectacles of Melancholy God's dealings look sad and Ghastly Satan tempts the Godly to have strange thoughts of God to think he hath cast off all pity and hath forgotten to be gracious Psal. 77. and to make sad conclusions Isai. 38.13 I reckoned that as a Lion so will he break all my bones from day even to night wilt thou make an end of me The Devil setting in with Melancholy causeth a sad Eclipse in the Soul it begins to think God hath shut up
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
blame then are the Papists who knock at the wrong door When they are in any Trouble they pray to the Saints to deliver them When they are in danger of Shipwrack they pray to St. Nicholas when they are in the fit of a Fever they pray to St. Petronelle when they are in Travel they pray to St. Margaret How unlawful it is to invocate Saints in Prayer I will prove from one Scripture Rom. 10.14 How then shall they call on him in whom they have not believed We may pray to none but such as we may believe in but we ought not to believe in any Saint therefore we may not pray to him The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary Deliver me O Lady Benedicta Domina in manibus tuis reposita est nostra salus O thou blessed Lady in thy hands our Salvation is laid up But Abraham is ignorant of us Isa. 63.16 The Saints and Virgin Mary are ignorant of us To pray to Saints is Idolatry advanced to Blasphemy Our Saviour hath taught us better in all our Distresses to pray to God for a Cure Deliver us from Evil. He only knows what our Troubles are and can give us help from Trouble he only that laid the Burden on can take it off David went to God Psal. 25.17 O bring thou me out of my Distresses God can with a word heal Psal. 107.20 He sent forth his Word and healed them He delivered the three Children out of the fiery Furnace Ioseph out of Prison Daniel out of the Lions Den. This proves him to be God because none can deliver as he doth Dan. 3.29 There is no other God that can deliver after this sort Let us then in all our Straits and Exigencies seek to God and say Deliver us from Evil. An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson formerly Minister of St. Stephen's Walbrook Of Wisdom and Innocency Matth. 10.16 Be ye therefore wise as Serpents and harmless as Doves THE Apostle saith All Scripture is of Divine inspiration 2 Tim. 3.16 God's Word is compared to a Lamp for its enlightning quality Psal. 119.105 and to Silver refined for its enriching quality Psal. 12.6 Among other parts of Sacred Writ this in the Text is not the least Be ye wise as Serpents and innocent as Doves This is the Speech of our Blessed Saviour His Lips were a Tree of Life which fed many His Works were Miracles his Words were Oracles and deserve to be engraven upon our hearts as with the point of a Diamond This is a golden Sentence Be ye wise as Serpents and innocent as Doves Our Lord Jesus in this Chapter First Gives his Apostles their Commission Secondly Foretells their Danger Thirdly Gives them several Instructions I. Christ gives his Apostles their Commission Before they went abroad to preach Christ ordains them vers 5. These Twelve Iesus sent forth Those who exercise in the Ministerial Function must have a Lawful Call Hebr. 5.4 No Man takes this Honour to himself but he who is called of God Christ gave not only the Apostles and Prophets a Call to their Office who were extraordinary Ministers but even Pastors and Teachers Ephes. 4.11 Quest. But if one have Gifts is not this sufficient to the Ministerial Office Answ. No As Grace is not sufficient to make a Minister so neither Gifts therefore it is observable that the Scripture puts a difference between Gifting and Sending Rom. 10.15 How shall they Preach unless they be Sent If Gifts were enough to constitute a Minister the Apostle should have said How shall they Preach unless they be Gifted But he saith unless they be Sent Which denotes a lawful Call or Investiture into the Office The Attorney that pleads at the Barr may have as good Gifts as the Judge that sits upon the Bench but he must have a lawful Commission before he sit as Judge If it be thus in Matters Civil then much more in Church-Matters which are of an higher Concern Those therefore who usurp the Work of the Ministry without being solemnly set apart for it discover more Pride than Zeal and they can expect no Blessing Ier. 23.32 I sent them not nor commanded them therefore they shall not profit this People saith the Lord. So much for the First the Apostles Commission they received These Twelve Iesus sent forth II. Christ foretells their Danger ver 16. Behold I send you forth as Sheep in the midst of Wolves The Apostles were going about a glorious Work but an hazardous Work they would meet with Enemies fierce and savage like Wolves As all that will live godly in Christ shall meet with Sufferings so commonly Christ's Ambassadors encounter the deepest Trials Most of the Apostles died by the hands of Tyrants Peter was crucified with his head downwards Luke the Evangelist was executed on an Olive-Tree Iohn was cast by Domitian into a Vessel of scalding Oyl Maximinus the Emperor as Eusebius relates gave charge to his Officers to put none to death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Governors and Pastors of the Church The Ministers are Christ's Antesignani his Ensign-bearers to carry his Colours therefore they are most shot at They hold forth his Truth Phil. 1.17 I am set for the defence of the Gospel The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to a Soldier that is set in the Forefront of the Battel and hath all the Bullets flying about his Ears The Minister's Work is to part between Men and their Sins and this causeth opposition When Paul preached against Diana all the City was in an uproar Acts 19. This may stir up Prayer for Christ's Ministers that they may be able to withstand the Assaults of the Enemy 2 Thes. 3.2 III. Christ gives the Apostles their Instructions whereof this was one in the Text Be ye wise as Serpents and innocent as Doves 1. The Exhortation Be ye wise 2. The Simile as Serpents 3. The Qualification of this Wisdom a Wisdom mixt with Innocency Harmless as Doves This Vnion of the Dove and the Serpent is hard to find Mat. 24.45 Who then is a wise and faithful Servant On which Place saith St. Chrysostom It is an hard matter to find one faithful and wise Faithful there is the Dove Wise there is the Serpent 'T is hard to find both If one would seek for a faithful Man questionless he may find many if for a wise Man he may find many but if he seek for one both wise and faithful this is rara avis hard to find yet it is possible though not common Moses a man learned in all the Wisdom of the Egyptians Acts 7.22 There was the Wisdom of the Serpent And the meekest man alive Numb 12.3 Now the Man Moses was very meek above all the men upon the face of the Earth there was the Innocency of the Dove Daniel was an excellent person Dan. 5.14 Excellent Wisdom is found in thee there was the Prudence of
the Serpent for Fraud and Collusion Ier. 17.9 The Heart is deceitful above all things 1. Deceit towards Man 1. To dissemble Friendship to cover Malice with pretences of Love to commend and censure to flatter and hate a Iudas-Kiss and a Ioab's Sword Mel in ore Fel in corde 2. To dissemble Honesty to pretend just dealing yet use false Weights 2. Deceit towards God To draw nigh to God with the Lips and the Heart is far from him to serve God and seek ourselves to pretend to love God and yet be in league with Sin we should not in this sence be like the Serpent deceitful and given to Shâ—fts O be upright Be what you seem to be God loves Plainness of Heart Psal. 51.6 The plainer the Diamond is the more it sparkles The plainer the Heart is the more it sparkles in God's Eye What a Commendation did Christ give Nathanael Ioh. 1.47 Behold an Israelite indeed in whom there is no Guile 3. The Serpent casts the Coat but another new Coat comes in the room in this we should not be like the Serpent to cast the Coat to cast off one Sin and another Sin as bad come in the room The Drunkard leaves his Drunkenness because it impairs his Health his Credit his Purse and falls to the Sin of Cozenage The Prodigal leaves his Prodigality and turns Usurer This is as if one Disease should leave a Man and he should fall into another as bad His Ague leaves him and he falls into a Consumption O be not like the Serpent that casts one Coat and another comes This is like him in the Gospel that had one Devil go out of him and seven worse Spirits came in the Room Matth. 12.45 4. The Serpent is a Venomous Creature 't is full of Poison Deut. 32.24 In this be not like the Serpent 'T is said of Wicked Men their Poison is like the Poison of a Serpent Psal. 58.4 What is this Poison it is the Poison of Malice Malice is the Devil's Picture Lust makes Men brutish and Malice makes them Devilish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Malice carries in it its own punishment A malicious Man to hurt another will injure himself Quintillian speaks of one who had a a Garden of Flowers and he poisoned his Flowers that his Neighbours Bees sucking from them might be poisoned and die Oh be not venomous like the Serpent Malice is Mental Murder you may kill a Man and never touch him 1 Ioh. 3.15 Whosoever hates his Brother is a Murderer Malice spoils all your good Duties the malicious Man defiles his Prayers poisons the Sacramental Cup he eats and drinks his own Damnation I have read of one who lived in Malice and being asked how he could say the Lords Prayer He answered I leave out those Words As we forgive them that Trespass against us But St. Austin brings in God replying thus to him because thou dost not say my Prayer therefore I will not hear Thine The malicious Man is not like to enjoy either Earth or Heaven not the Earth for the Meek shall inherit the Earth Matth. 5.4 Nor is he like to enjoy Heaven for God will beautifie the Meek with Salvation Psal. 149.4 So that the malicious Man is cut off both from Earth and Heaven 5. The Serpent is given to Hissing So 't is said of the Basilisk In this be not like the Serpent to hiss out Reproaches and Invectives against the Saints and People of God Thy are the Seed of the Serpent that hiss at Godliness The Lord will one Day reckon with Men for all their hard Speeches Iude 15. Lucian was such an one who did hiss out and scoff against Religion and as a just Judgment of God he was afterwards torn in pieces by Dogs 6. The Serpent Stops her Ear. It is an obstinate Deafness Psal. 58.4 They are as the Deaf Adder which stoppeth her Ear. In this be not like the Serpent obstinately to stop your Ears to the Voice of God's Word While God calls you to repent of Sin be not as the Basilisk to stop your Ear Zach. 7.11 They refused to hearken and stopp'd their Ears that they might not hear the Word denounceth threatnings against Sin but many instead of being like the Publican smiting on their Breast they are as Deaf Adders stopping their Ears If you shut your Ear against God's Word take heed God doth not shut Heaven against you If God crys to you to repent and you will not hear when you cry for Mercy God will not hear Zach. 7.13 As he cryed and they would not hear so they cryed and I would not hear saith the Lord of Hosts 7. The Serpent casts her Coat but keeps her Sting In this sence be not like the Serpent to cast off the outward Acts of Sin and keep the Love of Sin He whose Heart is in Love with any Sin is an Hypocrite 1. A Man may forbear Sin yet retain the Love of it He may forbear the act of gross Sin Formidine Poenae for fear of Hell as a Man may forbear a Dish he loves for fear it should bring his Disease upon him the Stone or Gout 2. A Man may forsake Sin yet keep the Love of Sin he may forsake Sin either out of Policy or Necessity 1. Policy Vice will impair his Health eclipse his Credit therefore out of Policy he will forsake it Or 2. Necessity Perhaps he can follow the Trade of Sin no longer the Adulterer is grown old the Prodigal poor either the Purse fails or the Strength Thus a Man may refrain the Act of Sin yet retain the Love of Sin This is like the Serpent which casts her Coat but keeps her Sting Oh! take heed of this herein be not like the Serpent remember that saying of Hierom Gravius est peccatum diligere quam perpetrare 'T is worse to love Sin than to commit it A Man may commit Sin through a Tentation or out of Ignorance and when he knows it to be a Sin he is sorry for it but he that loves Sin his Will is in the Sin and that aggravates it and is like the Dye which makes the Wool of a Crimson Colour 8. Serpents are chased away with sweet perfumes the perfume of Harts-Horn or the sweet odour of the Styrax drives the Serpent away In this be not like the Serpent to be driven away with the sweet perfumes of Holiness Carnal Hearts are for Things only which delight the Senses they will discourse of News or Traffick here they are in their Element but let a Man bring with him the sweet perfume of Religious discourse let him talk of Christ or living by Faith this spiritual perfume drives them away Oh be not in this like the Serpent How do you think to live with the Saints in Heaven that cannot endure their Company here You hate the sweet savour of their Oyntments the fragrant perfume of their Graces 9. The Serpent as is noted of the Stellio a kind of Serpent he doth no sooner
the Soul as Angels as Heaven God hath laid out much Cost upon it and if it perish he should lose all his Cost When Xerxes destroyed the Temples in Greece he caused the Temple of Diana to be preserved for its beautiful Structure The new creature is God's Temple adorned with all the Graces which he will not suffer to be demolished Riches take Wings Kings Crowns tumble in the Dust Nay some of the Graces may cease Faith and Hope shall be no more but the new creature abideth for ever 1 Iohn 2.27 5. The Misery of the unregenerate creature Dying so I may say of him as Christ said of Iudas Mark 14.21 It were good for that Man if he had not been born Better have been a Toad a Serpent any thing if not a new creature The old Sinner must go into old Tophet Isa. 30.33 Damned Caitiffs will have nothing to ease their Torments not one drop of Honey in all their Gall. In the Sacrifice of Iealousie there was to be no Oil put to it Numb 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned to lenifie them Therefore get out of the Wild Olive of Nature labour to be new creatures lest you curse your selves at last A sinful Life will cause a despairing Death Quest. What shall we do to be new Creatures Answ. 1. Wait on the Ordinances The Preaching of the Word is the Seed of which the new Creature is formed This is the Trumpet which must make the dead in Sin come out of their Grave 2. Pray earnestly for the new Creature Lord thou hast made me once make me again What shall I do with this old heart It defiles all it toucheth Urge God with his Promise Ezek. 36.26 A new Heart will I give you Say Lord I am as the dry Bones but thou didst cause Breath to come into them Ezek. 37.10 Do the same to me breath a supernatural Life of Grace into me Vse 4. Thankfulness Let such as are new creatures stand upon Mount Gerizim blessing and praising God Ascribe all to the Riches of God's Love set the Crown upon the head of free Grace God hath done more for you than if he had made you Kings and Queens Though you have not so much of the World as others you are happier than the greatest Monarchs upon Earth and I dare say you would not change with them The Apostles seldom speak of the new Creation but they join some thankful Praises with it 1 Pet. 1.3 Blessed be God who according to his abundant mercy hath begotten us again to a lively hope Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance in light The new creature is a sign of Election a badge of Adoption What distinguishing Love is this that God should make any of us new creatures when he hath left the greatest part of the World to perish in their Sins Such as are Paterns of Mercy should be Trumpets of Praise Of the Government of the Tongue Jam. 3.6 And the Tongue is a Fire a World of Iniquity THE Apostle Iames in this Scripture describes the Evil of the Tongue The Tongue is a Fire a World of Iniquity 1. It is a Fire It burns with intemperate heat it causeth the Heat of Contention it sets others in a Flame 2. A World of Iniquity It was at first made to be an Organ of God's Praise but it is become an Instrument of Unrighteousness All the Members of the Body are sinful as there is bitterness in every Branch of Wormwood but the Tongue is excessively sinful full of deadly Poison vers 8. Doctr. The Tongue though it be a little Member yet it hath a World of Sin in it The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them but the Tongue is an unbridled Thing It is hard to find a Curbing bitt to rule the Tongue There is a World of Sin in the Tongue The Devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World I shall show you some of the Evils of the Tongue I. The Evil Tongue travel a little over this World is the silent Tongue It is wholly mute in Matters of Religion it never speaks of God or Heaven as if it cleaved to the roof of the Mouth Men are fluent and discursive enough in other Things but in Matters of Religion their Lips are sealed up If we come into some People's Company we do not know what Religion they are of whether Iews or Mahometans for they never speak of Christ they are like the Man in the Gospel who was possessed with a Dumb Devil Mar. 9.17 II. The Evil Tongue is the earthly Tongue Men talk of nothing but the World their Wares and Drugs or their rich Purchace Son 's of the Earth they have the Serpent's Curse lick the Dust. Ioh. 3.31 He that is of the Earth speaketh of the Earth as if all their Hopes were here and they looked for an earthly Eternity these have Brutish Minds Seneca being asked of what Country he was answered that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citizen of this World So many are Citizens of this World all their Discourse and Traffick is here Their Speech bewrays them III. The Evil Tongue is the hasty or angry Tongue They have no command of Passions but are carried away with them as a Chariot with wild Horses I know there is an Holy Anger when we are angry with Sin Christ had this Anger when they made the Temple a place of Merchandice Ioh. 2.15 That Anger is without Sin which is against Sin but that is an Evil Tongue which is presently blown up into exorbitant Passion this Tongue is set on Fire from Hell Isaiah's Lips were touched with a Coal from the Altar Isa. 6. His Tongue was set on Fire from Heaven but the angry furious Tongue is set on Fire from Hell When the Tongue is on Fire it is the Devil that lights the Match Eccles. 7.9 Anger rests in the Bosom of Fools It may be in a Wise Man but it rests in a Fool. More are drunk with Passion than Wine Hierome Water when it is hot soon boils over So when the Heart is heated with Anger it soon boils over in fiery and passionate Speeches 1 King 19.12 after the Earthquake a Fire but God was not in the Fire So I may say of the Fire of rash Anger God is not in this Fire Grace heats the Heart but cools the Tongue makes it meek and calm Passion transports it oft disturbs the use of Reason Brevis Insania and if Reason cannot act much less can Grace Rashness of Anger hinders Holy Duties Hot Passions make cold Prayers A wrathful Spirit is unsuitable to the Gospel It is a Gospel of Peace and it is sealed by the Spirit who came in the Form of a Dove a meek peaceable Creature Thou who art given much to Passion whose Tongue is often set
to do with our Words Who shall controll us Who is Lord over us There 's no Engine the Devil makes more use of than the Tongue What Errors Contentions Impieties have been propagated this way to the Dishonour of the high God David calls his Tongue his Glory Psal. 57.8 Awake my Glory Why did he call his Tongue his Glory but because by it he did set forth God's Glory in praising him But a wicked man's Tongue is not his Glory but his Shame With his Tongue he wounds the Glory of God it is set on fire of Hell Vse 3. Confutation Bran. 1. It confutes the Catharists and Perfectists that plead for Perfection in this Life If the Tongue hath so many Evils in it how are they perfect Prov. 20.9 Who can say I have made my heart clean I am pure from Sin He makes a challenge to all the World But the Perfectist saith he is pure from Sin Like Isidore the Monk Non habâ—o Domine quod mihi ignoscas I have nothing Lord for thee to pardon If pure and perfect then they put Christ out of Office he hath nothing to do for them as an Advocate they have no need of his Intercession But Eccles. 7.20 There is not a just man upon Earth that doth good and sinneth not Nay that sinneth not in doing good In the Grammar with the Present Tense is joyn'd the Imperfect With the Present State of Grace is joyn'd Imperfection There 's not a just man on earth that sinneth not nay I may say that sinneth not in his tongue Moses was noted for the meekest man alive yet he spake unadvisedly with his Lips Hear ye Rebels Moses could not plead Perfection Paul was an elect Vessel but there fell out a sharp contention between him and Barnabas and they grew so hot in their Words that they parted each from other and we do not read that they had any more friendly Visits Acts 15.39 Paul himself was not perfect Sin is like the wild Fig-tree in the Wall cut off the Branches and Stump yet some Sprig or other will spring out again How proud and supercilious are they who hold they are perfect when the holiest men alive at some time or other offend in their Tongue There is no Perfection on this side the Grave Perfection never begins till the Life ends Only the Death of the Body will free us from the Body of Death Branch 2. It confutes the Arminians those Patrons of Free Will they say they have power to their own Salvation they can change their Heart The Apostle saith The Tongue can no man tame Jam. 3.8 If they cannot bridle their Tongue how can they conquer their Will If they cannot master this little Member Tongue how can they change their Nature Alas as St. Austin saith Cathedram habet in Coelo qui corda docet in Terra He hath his Pulpit in Heaven that converts Hearts But what Reply will Men make at the last Day when God shall say You had power to convert your selves why were you not converted You could have come to Christ if you pleased but why did ye not It was Wilfulness Ex ore tuo out of thy own mouth I will condemn thee Vse 4. Caution Take heed to your Tongue have a care that ye offend not with your Tongue Psal. 34.14 Keep thy Tongue from evil A Sin we are very prone to to lash out with our Tongues There 's the Fire of Lust in the Eye and the Fire of Passion in the Tongue Psal. 39.1 I said I will take heed to my Ways that I offend not with my tongue An hard Lesson Pambus said he was above twenty years learning that Scripture not to offend with his tongue The Tongue is an unruly Member God hath set a double Hedge before the Tongue the Teeth and Lips to keep it within its bounds that it doth not speak vainly O look to your Tongue When a City is besieged he that keeps the Gates of the City keeps the whole City safe so if you keep the Gates or Doors of your Mouth you keep your whole Soul Rules for the well ordering and regulating your Words or the governing of your Tongue that you do not dishonour God therewith 1 Rule If you would have better Tongues labour for better Hearts It is the Heart hath Influence upon the Tongue The Heart fills the Tongue with Words as the Cistern is fill'd from the Spunge The way to heal the Tongue is to better the Heart The Vapours that trouble the Head come from the Stomach If you would cure the Head apply something to the Stomach If the Stomach were better the Head would be better Reformation must begin at the Heart In a Watch when the Wheels are out of order they mend the Spring thereof so when the Tongue is like a Watch that runs too fast in vain sinful talk mend the Spring let thy Heart be bettered If the Heart be vain and earthly the Tongue will be so If the Water be foul in the Fountain it cannot be clear in the Vessel If the Heart be holy the Tongue will be so Look to thy Heart get a better Heart and a better Tongue Quest. How shall I get my Heart bettered Answ. Get a Principle of Grace infused Grace is like the Salt cast into the Spring Grace changeth the Heart and sanctifies all the Members of the Body it sanctifies the Eyes and makes them Chast it sanctifies the Tongue and makes it Meek and Calm When the Holy Ghost came upon the Apostles they began to speak with other Tongues Act. 2.4 When God's Spirit comes on a Man with a sanctifying Work he speaks with another Tongue the Speech is Heavenly Grace makes the Heart Serious and that cures the levity of the Tongue When the Heart is serious the Words are savoury 2 Rule If you would not Sin in your Tongue call to Mind how you have formerly offended in your Tongue and that will make you more watchful for the Future Have not you spoken Words that have savoured of Discontent or Envy Have not you been guilty of Censuring and Slandering Have not you been disguised with Passion Hath not your Tongue out run your Discretion Have not you spoken Words that you have been sorry for afterwards and have caused either shame or tears O observe former failings how you have sinned in your Tongue and that will be a good help for the future David certainly made a Critical Observation upon some of his Words wherein he had offended Words of Pride Psal. 30.6 In my Prosperity I said I shall never be moved And Psal. 116.14 I said in my haste All Men are Lyars Even Samuel and all the Prophets who promised me the Kingdom they are all Lyars and I shall die before I can come to enjoy it David having observed how he had offended in his Tongue he is more careful of his Words and made a strict Vow with himself that he would look better them Psal. 39.1 I said I
would take heed to my Ways that I offend not with my Tongue Look to the former slips of your Tongue and how you have by your Words provoked God and that will be a good means to make you more cautious for the future A Mariner that hath twice touched upon a Rock and been like to be cast away will be more careful how he comes there again 3 Rule Watch your Tongue Most Sin is committed for want of Watchfulness As the Tongue hath a double Fence set about it so it had need have a double Watch. The Tongue when it is let loose will be ready to speak loosly watch it lest it run beyond its Bounds in frothy and sinful Discourse Prov. 30.32 If thou hast thought Evil lay thy Hand upon thy Mouth That is say some lay thy Hand upon thy Mouth in token of Repentance But it may bear another Sence If thou hast thought Evil if angry malicious thoughts come into thy Mind lay thy Hand upon thy Mouth to stop thy Lips that thy thoughts come not into Words do not speak what thou thinkest If thou hast in thy Heart conceived Evil let not thy Tongue be the Midwife to bring it forth lay thy Hand upon thy Mouth The Spiritual Watch must be kept daily Watch and Pray 'T is not enough to Pray against Sin but you must Watch against it Look to your Tongue that there be no Wild Fire got into it The Iews Sealed the Sepulchre and set a Watch So Seal up your Lips by an Holy Vow and then Watch them that they speak no Evil. 4 Rule If you would not offend in your Tongue ponder your Words well before you speak Eccles. 5.1 Be not rash with thy Mouth Some speak vainly because inconsiderately they do not weigh their Words before they speak them He must needs make wild Work in Printing that should print his Letters and never mind how he sets them He that speaks rashly speaks rudely and discovers either Indiscretion or Sin Words spoken in haste may be repented of at leisure As it is with a Man's going if he goes carelesly and doth not mind his way his Foot may be in a Slough e'er he is aware So with a Man's speaking If he do not mind his Words but gives his Tongue liberty he may speak not only unadvisedly but unholily and give just offence 5 Rule If you would not offend in your Tongue pray to God to guard your Tongue Psal. 141.3 Set a Watch O Lord before my Mouth Set not about this Work in your own Strength but implore God's help The Tongue can no Man tame Jam. 3.8 Man that can tame the fiercest Creatures Lion Wolf Elephant yet cannot tame the Tongue but God can tame it therefore go to him by Prayer Pray Lord set a Watch before the Door of my Lips keep me that I may speak nothing to grieve thy Spirit or that may tend to thy dishonour God is the great Lord-Keeper he keeps the Heart and Tongue Pray that his fear may be a Golden Bridle to check us from speaking Evil then we are safe when we have God for our Guardian 6 Rule If you would be kept from evil speaking inure your Tongues to good speaking If you would not have the Cask have a bad scent put good Liquor into it So if you would not have your Tongue run out sinfully let it be used to good discourse speak often one to another of Christ and the things pertaining to the Kingdom of God The Spouses Lips drop'd as an Honey-comb Cant. 4.11 MOTIVES Vse To beware of Tongue-Sins 1 Motive If you have no care of your Tongues all your Religion is Vain Iam. 1.26 If any Man among you seems to be Religious and bridleth not his Tongue this Man's Religion is vain Many a one will hear the Word and make a profession of Religion but cares not what Liberty he takes in his Tongue to reproach and vilifie others This Man's Religion is vain That is 1. He hath no Religion his Religion is but a shew or pretence The Blazing Comet is no Star 2. It is vain because it is ineffectual it hath not that force upon him as Religion ought That is a vain Thing that doth not do its Work or Answer its End That Engine is vain that will not carry the Water That Physick is vain that will not Work That Ship is vain that will not Sail. And that Religion is vain which is ineffectual it will not Bridle the Tongue or Master the Passions That which doth not attain the end for which it was appointed is a vain Thing 2 Motive The Tongue discovers much of the Heart Verba sunt nuncia cordis Such as the Tongue is such commonly the Heart is A lascivious Tongue shews a lustful Heart an earthly Tongue a covetous Heart a murmuring Tongue a discontented Heart The Tongue is oft a Commentary upon the Heart As the Face breaking out in Sores shows the Blood is corrupt so the Tongue breaking out in sinful Discourse shows the Heart is corrupt 3 Motive To allow our selves in the abuse of the Tongue cannot stand with Grace I know a good Man may sometimes speak unadvisedly with his Lips he may fly out in Words be in a Passion but he doth not allow himself in it when his Passion is over he weeps Rom. 7.15 What I do I allow not but for a Man to allow himself in Sin Censuring Slandering dropping Words like Coals of Fire sure it is not consistent with Grace A Sheep may fall into the Dirt but doth not lie there A good Man may fall into a Sin of the Tongue but doth not lie in it he gets out again by repentance To allow one's self in Sin shews a Man is overcome of it that he regards it in his Heart and that is inconsistent with Grace Psal. 66.18 4 Motive The Sins of the Tongue are very defiling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 3.6 The Tongue defileth Defiling to one's self and chiefly defiling to others The Tongue conveys Poison into the Ear of another sometimes by false Suggestions raising Prejudices in the Mind of another against such a Person sometimes by passionate Speeches the Spirit of another is provoked as the firing one Beacon causeth more Beacons to be fired So one angry Tongue makes more and stirs up the Fire of Contention 5 Motive The Evil Tongue is set on Fire of Hell In the Text Isaiah's Tongue was set on Fire from Heaven but a malicious censorious passionate Tongue is set on Fire from Hell When Satan inflames the Tongue then it spits Fire How rashly and sinfully did the Prophet Ionah speak Ch. 4.9 I do well to be angry to the Death Ionah in the Hebrew signifies a Dove which is without Gall but he shew'd too much Gall of bitterness What! to be angry and to be angry with God! and to justifie it Sure his Tongue had not a Coal from God's Altar for that was very unseemly for a Prophet When you find your
and yet not to do it knowing what is evil yet not forbearing these Sins do much harden the Heart These are two of the greatest Blessings a sound Judgment and a soft Heart But sinning presumptuously and knowingly doth congeal the Heart it doth both wast the Conscience and sear it 1 Tim. 4.2 By sinning knowingly a Person gets a Custom of Sin and the Custom of sinning takes away the Sense of sinning Ephes. 4.19 Being past feeling Tell the presumptuous Sinner there are Treasures of Wrath laid up for him lead him to the Brink of Hell and bid him hear the Roarings of the damned and the ratling of their Chains bid him look upon the infernal Flames and see the Devils that must shortly keep him company he fears not his Heart is like a piece of Marble or Adamant that will take no impression When Men know to do Good yet do it not their Hearts harden insensibly and that is dangerous Now they cannot repent that makes the Sin against the Holy Ghost uncapable of Pardon because he that hath sinn'd it is uncapable of Repentance 2. Such as sin presumptuously they know to do good yet do it not are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Tit. 3.11 Being condemned in himself The Sinner knows in his Conscience he is guilty he hath sinn'd against Warnings Education Conviction so that his own Heart condemns him When the Judge saith to the Malefactor Thou hast committed such things worthy of Death and the Evidence is clear against thee What canst thou say for thy self that thou shouldest not die he is forc'd to cry Guilty The presumptuous Sinner is self-condemned and he will clear God when God judgeth him Psal. 51.4 That thou maist be clear when thou judgest When God condemns the Prisoner he will clear his Judge 3. To know to do good yet not to do it such presumptuous Sins make deep Wounds in the Soul A Prick of a Pin fetcheth Blood but the Thrust of a Rapier brings Death The least Sin fetcheth Blood but presumptuous Sins are like a stab at the Heart 'T is a Miracle if ever such recover by Repentance Every little Hole in the Tiling le ts in Rain but a Crack in the Foundation indangers the Fall of the House Every Sin of Infirmity is hurtful but presumptuous Sin cracks the Conscience and threatens the Ruine of that Soul Presumptuous Sin makes way for Despair a deep Wound Despair is the Agony of the Soul Spira in Despair was like a living Man in Hell Despair did suck out his Marrow and Vital Blood it made him a very Anatomy Now to sin against the Light of Conscience will bring to despair at last The Sinner goes on stubbornly yet his foolish Heart tells him all will be well But when God begins to set his Sins in order before him and Conscience which before was like a Lion asleep begins to be awakened and roars upon him and he sees Death and Hell before him now his Heart faints his Presumption is turn'd to Despair and he cries out as Cain Gen. 4.13 My punishment is greater than I can bear Now the Sinner begins to think with himself thus I would have my Sins and I had them and I have the wrath of God with them Oh how foolish was I to refuse Instruction but it is too late now the Mercy-Seat is quite covered with Clouds I am shut out from all hope of Mercy my Wounds are such that the Balm of Gilead will not heal The more Presumption in the Time of Life the more Despair at the hour of Death 4. To know to do Good and not to do it to sin presumptuously God may in just Judgment leave such an one to himself It is a terrible thing when God shall say Thou hast by thy presumptuous Sin affronted me and provoked me to my Face therefore I will give thee up to thine own Heart thou shalt sin still seeing thou wilt be filthy thou shalt be filthy still 'T is sad for a Man to be left to himself 't is like a Ship without a Rudder or Pilot driven of the Winds and dashing upon a Rock Rom. 1.21 24. Because when they knew God they glorified him not as God wherefore God gave them up to uncleanness What is the Condition of a Patient when the Physician gives him over and leaves him to his own sick Palate Saith he Physick will do him no good he may eat what he pleases for he will die So God after Men have sinn'd wilfully gives them up to their Lusts let them do what they will they are in a dying condition 5. To know what is good yet not do to it to sin presumptuously is a great degree of the Sin against the Holy Ghost Such as sin presumptuously sin wilfully Put but one Weight more into the Scale add but Despight and Malice against the Spirit and it becomes the unpardonable Sin Though Presumption is not final Apostacy yet it comes very near to it and a little matter more will make thee so guilty that there remains no more Sacrifice for Sin To sin presumptuously against Light may in time bring on Malice and Despight to the Spirit As it was with Iulian who threw up his Dagger in the Air as if he would be revenged on God When once it is come to this there 's but one step lower a Man can fall and that is into Hell 6. A presumptuous person who knows to do Good and doth it not is possessed with the Devil Satan hath a great power over him A Man that is resolved in Sin let God and Conscience say what they will I may say as Acts 5.2 Why hath Satan filled thy Heart The Prince of the Air hath blown on thee and fill'd thy Sails that thou movest so swiftly in Sin In Christ's time there were many bodily possess'd but in our time I fear they have their Souls possess'd with the Devil she would have her Will licet Corpus Animam in aeternum damnavit May it not be said of such a Person as Mat. 15.22 My Daughter is grievously vexed with a Devil 7. There is little hope for such as know to do Good yet do it not know what is evil but will not forbear There were Sacrifices for Sins of Ignorance but no Sacrifices for Sins of Presumption Numb 15.30 Indeed presumptuous Sinners hope all will be well Prov. 14.16 The Fool is confident Such a Fool is spoken of Deut. 29.19 When he hears the words of this Curse he blesseth himself saying I shall have peace though I walk after the imagination of my heart to add Drunkenness to Thirst the Lord will not spare him but the Anger and Iealousie of the Lord shall smoke against that Man Though the humble penitent may fly to the Mercy of God as to an Altar of Refuge yet God will pluck the presumptuous Sinner from this Altar Exod. 23.7 I will not justifie the wicked Should God favour presumptuous Sinners he should justifie the wicked seem to
like and approve all they have done but he will not justifie the wicked So that such who rebel against Light and sin presumptuously there is little hope for such The presumptuous Sinner stops his Ear to the Councels of the Word vexeth the holy Spirit tramples on Christ's Blood he rejects the Remedy he necessitates himself to Damnation 8. Such as sin presumptuously that know to do Good yet do it not know what is evil yet will not forbear it God refuseth all their Services They sin against their Conscience and yet come and worship God God abhors their Sacrifice Isa. 1.15 When you make many Prayers I will not hear your hands are full of Blood For Men to sin presumptuously and come and pray and hear the Word they do but provoke God the more And take notice such as live in Sin against their Conscience when they pray most God will punish them most Hos. 8.13 They sacrifice Flesh for the Sacrifices of mine Offerings but the Lord accepteth them not now will he remember their iniquities and visit their Sins They were highly guilty of Idolatry they had set up one Idol in Dan and another in Bethel Here they sinn'd presumptuously went against Light and now they come and offer their Sacrifices to God Saith God I will not accept your Offering now will I remember your Iniquities and while you are worshipping me I will punish you Now will I visit your Sins Thus you see what cause you have to tremble who are guilty in this kind you see your Misery Besides all that hath been said consider these Two Things 2. You that sin presumptuously that know to do Good and do it not that know what is evil yet will not forbear you cannot sin so cheap as others though Sin will cost every one dear yet it will cost you dearer You go directly against Conscience and if there be either Justice in Heaven or Fire in Hell you shall be sure to be punished Some Places you use to say are dearer to live in than others it is dearer living in the City than the Countrey Let me tell you it is dearer sinning in the City than in a blind Village where they have not had the Means of Grace To lye cozen and be drunk after the powerful Preaching of the Word the Convictions of Conscience the Enlightnings of the Holy Ghost this will put a Weight into the Scale it will make Sin the heavier and Hell the hotter 2. You who sin presumptuously cannot take so much Pleasure in your Sin as another may have One whose Conscience is less enlightned though his Sin will be bitter to him afterwards yet at present he may rowl it as Honey under his Tongue and find Pleasure in it but you that sin against your Knowledge you cannot have so much pleasure in Sin as he for Conscience will put forth a Sting and all the Threatnings of the Word will set themselves in Battel array against you so that you can have no quiet He that hath the Tooth-Ach doth not taste so much sweetness in his Meat as another O presumptuous Sinner every step thou takest in Sin thou goest with a Thorn in thy Foot and that Trouble thou feelest now in thy Conscience is but the beginning of Sorrow Quest. What shall we do that we may not sin presumptuously against Conscience Answ. Take heed of little Sins though to speak properly there are no such things as little Sins no little Treason but comparatively one Sin may be lesser than another Take heed of little Sins The frequent committing of lesser Sins will prepare for greater A lesser Distemper of Body if it be let alone prepares for a greater Distemper Being unjust in a little prepares for being unjust in much Luke 16.10 Such as were at first more modest yet by accustoming themselves to lesser Sins by degrees their Sins have boiled up to a greater height Jayl-Sins have begun at little Sins 2. If you would not sin presumptuously viz. knowingly and wilfully then reverence the Dictates of Conscience get Conscience well inform'd by the Word as you set your Watch by the Sun and then be ruled by it do nothing against Conscience If Conscience saith do such a thing though never so unpleasing set upon the Duty When Conscience saith Take heed of such a thing come not nigh the forbidden Fruit. Conscience is God's Deputy or Proxy in the Soul The Voice of Conscience is the Voice of God Do not stifle any Checks of Conscience lest God suffer thee to harden in Sin and by degrees come to presumptuous Sin 3. Labour to have your Knowledge sanctified Men sin against their Knowledge because their Knowledge is not sanctified Knowledge is like the Moon Light in it but no Heat Sanctified Knowledge works upon the Soul it inclines us to Good it makes us fly from Sin Sanctified Knowledge is like a Breast-plate which keeps the Arrow of presumptuous Sin from entring An Alphabetical INDEX of the chief Matters of this Book A. ABstaining from external Acts of Sin not sufficient to entitle us to Salvation Pag. 879 Acts of Sin how we may keep from them 871 Adam how long he continued in Paradise before he fell 79 Adam's Sin how made ours 82 Adoption what it is 134 From what and to what it is 135 Adopted Son how free Ibid. Adoption the instrumental Cause of it ib. Adoption Signs of it 137 Adultery the heinousness of it wherein it appears 370 Adultery how we may abstain from it 372 Afflictions of the Godly how they differ from those of the Wicked 261 Afflicted how they are happy 262 Affliction what kindness there is in it when God seems most unkind 525 Affliction what profit is in it ib. Afflictions how they contribute to our Happiness 528 Afflictions how they magnifie us 864 Aggravation of Adam's Sin 81 Aggravations of the loss of the Kingdom of Heaven 488 Angels their Society how can it add to the happiness of Souls when God is infinite to fill the Soul with delight 474 Anthropomorphites Objection answer'd 24 Aphoriâ—ms about Sin and Forgiveness 805 Apostacy from Religion whence it proceeds 485 Appearance of Evil the mischief of it 871 Arguments to persuade us to seek after obtaining the Kingdom of Heaven 503 Arrians Error about the H. Ghost refuted 64 Arminians Objections against Perseverance 220 Arminians deny Saints Perseverance and why 493 Assurance what it is 201 True Assurance the difference between it and Presumption 202 Assurance its Excellency ibid. Assurance how to know if we have right to it 204 Assurance what we must do to get it 203 Assurance they that have it how they must carry themselves 205 Atheist the wickedest Creature that is 22 B. Baptism what it is 409 The Benefit of it ibid. Believers why they have not all the full enjoyment of Peace 209 Believers Privileges at Death 225 How they come to have those Privileges 227 What they are 228 How shall we know that we shall gain them at Death 230
2 Tim. 4.3 Austin confesseth that before his Conversion he went to hear St. Ambrose rather for his Eloquence than the Spirituality of the matter Ezek. 33.32 Thou art unto them as a very lovely Song of one that hath a pleasant Voice and can play well on an Instrument Many come to the Word only to feast their Ears they like the Melody of the Voice the Mellifluous Sweetness of the Expression the Newness of the Notion Acts 17.21 This is to love the Garnishing of the Dish more than the Food This is to desire to be pleased rather than edifyed Like a Woman that paints her Face but neglects her Health So they paint and adorn themselves with curious Speculations but neglect their Souls Health This hearing doth neither sanctifie the Heart nor the Sabbath 2. Lay aside Prejudice 1. Prejudice against the Truths Preached The Sadduces were prejudiced against the Doctrin of the Resurrection Luke 20.27 2. Prejudice against the Person preaching 1 King 22.8 There is one Micaiah by whom we may enquire of the Lord but I hate him This hinders the Vertue of the Word If a Patient hath an ill Opinion of his Physician he will not take any of his Receipts tho never so good Prejudice in the Mind is like an Obstruction in the Stomach which hinders the Nutritive Vertue of the Meat Prejudice poysons the Word and makes it to lose its Efficacy 3. Lay aside Covetousness Covetousness is in not only getting the World unjustly but loving it inordinately This is a Great Hindrance to the Word Preached The Seed which fell among Thorns was choked Mat. 13.22 An Emblem of the Word being Preached to a Covetous Hearer The Covetous Man is thinking of the World when he is hearing his Heart is in his Shop Ezek. 33.31 They sit before thee as my People and they hear thy Words but their Heart goeth after their Covetousness A Covetous Hearer derides the Word Luke 16.14 The Pharisees who were covetous heard all and they derided him 4. Lay aside Partiality Partiality in hearing is when we like to hear some Truths Preached but not all We love to hear of Heaven but not of Self-denial of reigning with Christ but not of suffering of the more Facil Duties of Religion but not them which are more knotty and difficult as Mortification laying the Ax to the Root and hewing down their Beloved Sin Isa. 30.10 Proyhesie smooth things such as may not grate upon our Conscience Many like to hear of the Love of Christ but not of loving their Enemies They like the Comforts of the Word not the Reproofs Herod heard Iohn Baptist gladly he liked many Truths but not when he spake against his Incest Lay aside Partiality 5. Lay aside Censoriousness Some instead of judging themselves for Sin sit as Judges upon the Preacher Either his Sermon had too much Gall in it or it was too long These will sooner censure a Sermon than practise it God will judge the Judger Mat. 7.1 6. Lay aside Disobedience Rom. 10.21 All the day long have I stretched forth my hands unto a disobedient People 'T is spoken of the Jews God stretched out his Hands in the Preaching of the Word but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word 'T is sad to have an Adders Ear an Adamant Heart Zac. 7.11 12. If when God speaks to us in his Word we are deaf when we speak to him in Prayer he will be dumb III. If you would hear the Word aright have God Ends in hearing Come to the Word to be made better Some have no other end in hearing but because it is in Fashion or to gain Repute or stop the Mouth of Consbience But come to the Word to be made more Holy There 's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom and another that goes for Flowers to make Syrups and Medicines of We should go to the Word for a Medicine to cure us as Naaman the Syrian went to Iordan to be healed of his Leprosie 1 Pet. 2.2 Desire the sincere Milk of the Word that ye may grow thereby Come to the Word to be changed into the Similitude of it As the Seal leaves its Print upon the Wax so labour that the Word Preached may leave the Print of its own Holiness upon your Heart Labour that the Word may have such a Vertue upon you as the Water of Jealousie to kill and make fruitful Numb 5.27 That it may kill your Sins and make your Souls fruitful in Grace IV. If you would hear the Word aright come to it with Delight The Word Preached is a Feast of fat things With what Delight do Men come to a Feast The Word Preached anoynts the blind Eye mollifies the Rocky Heart it beats off our Fetters and turns us from the Power of Satan to God Acts 26.18 The Word is the Seed of Regeneration Iam. 1.18 the Engine of Salvation Hear the Word with Delight and Complacency Ier. 15.16 Thy Words were found and I did eat them they were the joy and rejoycing of my Heart Psal. 119.103 How sweet are thy words unto my taste yea sweeter than Honey unto my mouth Yea love that Word which comes most home to the Conscience Bless God when your Corruptions have been met with when the Sword of the Spirit hath divided between you and your Sins Who cares for that Physick which will not work V. If you would hear the Word aright mix it with Faith Believe the Verity of the Word Preached that it is that Word by which you must be judged and not only give Credence to the Word Preached but learn to apply it to your own Souls Faith concocts the Word and turns it into Spiritual Nourishment Many hear the Word but it may be said of them as Psal. 106.24 They believed not his Word As Melancton once said to some of the Italians Ye Italians Worship God in the Bread when ye do not believe him to be in Heaven So many hear God's Word but do not believe that God is they question the Truth of his Oracles If we do not mix Faith with the Word it is like leaving out the Chief Ingredient in a Medicine which makes it ineffectual Unbelief hardens Mens Hearts against the Word Acts 19.9 Divers were hardened and believed not Men hear many Truths delivered concerning the Preciousness of Christ the Beauty of Holiness the Felicity of a Glorified Estate but if through Unbelief and Atheism they question these Truths we may as well speak to the Stones and Pillars of the Church as to them That Word which is not Believed can never be Practised Vbi male creditur ibi nec benè vivitur Unbelief makes the Word Preached of no effect Heb. 9.2 The Word preached did not profit not being mixed with Faith in them that heard it The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth which