the damm Judas had an admonition from Christ that informed him of what wickedness he was about and the danger of it Mark 14.21 He pronounceth a wo against him Compare this with Joh. 13.27 30. when he gives him the sop which was at the same time he informed him of the danger Satan entered into him and he went more roundly to work to accomplish it he went immediately out Observe by the way That the Spirit of God enters into a mans heart often upon admonitions from friends and the Devil also more powerfully upon the same occasions than at other times A good man cannot habitually hate the reprover There is one example of a good man dealing hardly with a Prophet for reproving him in the name of the Lord 2 Chron. 16.10 Then Asa was wroth with the Seer and put him into a Prison house for he was in a rage with him because of this thing And partly for the Judgment of war against him But the Scripture gives an allay to it For he was in a rage He was in a passion because of the threatning and the plainness of the speech thou hast done foolishly To say such a word to an inferior would ordinarily now a days swell many a professor to a fury much more a Prince This very Proposition will discover that there are many more pretenders to a Regenerate state than possessors of it so strangely is not only Humane Nature but the Christian Religion depraved among us 5 Propos A regenerate man cannot have a settled deliberate love to any one act of sin though he may fall into it Thus the Devil sins he loves what he doth Though a good man may fall into a sin even such a sin which he was much guilty of before his Conversion and which he hath repented of yet never into a love of it or the allowance of any one act of it For by Regeneration the Soul becomes like God in disposition and therefore cannot love any thing which he hates whose hatred and love being always just are unerring Rules to the love and hatred of every one of his Children He can never account a sin his ornament but his fetter never his delight but his grief I add this Proposition because there may be a love of an act of sin where there is not a constant course in it As a man that hath committed a murther out of revenge may love afterwards the very thoughts of that revenge though he never murther any more And a man that hath committed an act of Adultery may review it with pleasure though he never commit an act again But a good man cannot David is supposed to be inclined to the way of lying and dissembling though he might falter sometimes and look that way and perhaps fall into it yet never into a love of it therefore observe Psal 119.163 I hate and abhor lying but thy Law do I love A single hatred would not serve the turn but I hate and abhor I have not the least affection to this of any though I have the greatest natural inclination to it What was the reason Thy Law do I love There was another affection planted in his Soul which could not consist with a love to or allowance either of the habit or any one act of lying A good man hath yielded his Soul up to the government of Christ his affections are fully engaged he cannot see an equal amiableness in any other Object for he cannot lose his Eyes again his enlightened mind cannot be wholly blinded and deceived by Satan he walks not by the inveiglements of sense but by the unerring Rule of Faith so that though by some mists before his Eyes he may for a while be deluded yet as he cannot have a setled false Judgment so he cannot have a setled affection to any one act of sin 'T is one thing for a City to surrender it self to the Enemy out of affection and another thing to be forced by them Under a force they may retain their Loyalty to their lawful Prince There may be some passionate approbations of an act of sin Jonah was an Advocate for his own passion against God and made a very peremptory Apology for it Jonah 4.9 I do well to be angry even to the death Yet if we may judge by his former temper we cannot think he did afterwards defend it out of judgment as he did then out of passion for when the Lot fell upon him Jon. 2.9 12. he made no defence for his sin he very calmly wishes them to cast him into the Sea Where there is a passionate approbation it cannot be constant in a good man for when he returns to himself his abhorrences of the sin and of himself for it are greater as if by the greatness of his grief he would endeavour to make some recompence for the folly of his passion Observe by the way A good man may commit a sin with much eagerness and yet have a less affection to it in the very act than another who acts that sin more calmly because it may arise not from any particular inclination he hath in his temper to that sin but from the general violence of his natural temper which is common to him in that action This seems to be the case of Jonah both in this and the former act But if a man be more violent in that act of sin than he is in other things by his natural temper there is ground both for himself and others to think that sin hath got a great mastery over his affections Peter seems to be a man of great affections and of a forward natural temper he was very hasty to have Tabernacles built in the Mountain for his Master Moses and Elias and have resided there He hastily rebukes his Master he flung himself out of a Ship to meet our Saviour walking upon the water and after his Resurrection he leapt into the Sea to get to him So that Peter's denying his Master was not such an evidence of disaffection to him or love to the sinful act he was then surpriz'd by as it would have been in John or any other Disciple of a more sedate temper But this only by the way as a Rule both to judg your selves by and to moderate your Censures of others And consider That such acts of sin are not frequent The violence of a mans temper if godly cannot carry him out into a course of sin or a love to any one act As a wicked man may hit upon a good duty and perform it but not out of a settled love to God or habitual obedience to his Law so a good man may by surprize do an evil work not out of obedience to the Law of sin or any love to the sin it self What considerations may move a wicked man to a good duty may in some respect move a good man to a sinful act yet it is not to be called a duty in the one no more than it is to
mightily troubled at it 1. T is a high Testomony of Love to God The Nature of true Love is to wish all good to them we love to rejoyce when any good we wish doth arrive unto them to mourn when any evil afflicts them and that with a respect to the beloved object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristot Rhetor l. 1. c. 4. Where there is this love there is a rejoycing at one anothers happiness a grieving at one anothers misfortunes If it be a part of love to rejoyce at that whereby God is glorified 't is no less a part of love to mourn for that whereby God is vilified So strait is the union of affection between God and a righteous Soul that their blessings and injuries joys and sorrows are twisted together The increase of Gods glory is the greatest good that can happen to a Soul enamoured of him his dishonour then is the greatest misery A gracious Soul is like John Baptist content to decrease that Christ might encrease in the esteem of men He is like Jonathan that would rather have the Crown upon Davids head than his own as the words intimate 1 Sam. 23.17 v. thou shalt be King over Israel I shall be next unto thee And grieved more for his Fathers displeasure against David than against himself So doth a Christian grieve more for the wrongs of God than for those in his own liberty estate or life Joshua was more careful of the name of God than of the safety of the people singly considered Josh 7.9 What wilt thou do unto thy great name The glory of God is not dear to that man that can without any regret look upon his bespattered name What affection hath he to his friend who can see him torn in pieces by Dogs and stand unconcerned at his calamity God indeed is uncapable of suffering but what rending is to a creature that is sin to the Divine Majesty Can that man be said to love God who hath no reflection when he sees others tumbling God from his Throne and setting up the Devil in his stead Who can hear the tremendous name of God belcht out by polluted lips upon every vile occasion and made the sport of Stage and Stews without any inward resentment He only esteems God as his King who cannot see his laws broken without remorse How Loyally did Moses his affection to God work when he heard the name of God blasphemed and saw a calf usurp the adoration due to the God of Heaven And David felt the stroak of that sword in his own bowels which was directed against the heart of God Psal 139.20 21 22. The dearer Gods name is to any the more affected they are that God and Christ are loved and honoured less than they desire they should be 'T is hard sometimes to discern this Love to God when Gods interest and ours are joyned when we would mask our displeasure against some mens offences with a care of Gods honour which is nothing but a hatred of the Person sinning or revenge against him for some conceived injury to us The Apostles calling for fire from Heaven upon the Samaritans when they refused Christ Luke 9.53 54 55. might seem to be a generous concern for their masters honour but Christ knew it proceeded much from that natural enmity which the Jews bore to the Samaritans The best way to judg is when the interest is purely Gods and hath no fuel of our own discontents to boil up either grief or anger Such an affection cannot but be highly acceptable to God who is affected with the love of the creature and honours them that honour him as well as despises those that lightly concern themselves for him 2. Love to our Neighbours Nothing can evidence our love to man more than a sorrowful reflection upon that wickedness which is the ruine of his Soul the disturbance of humane society and unlocks the treasures of Gods judgments to fall upon mankind Sin is a reproach to a people Prov. 14.34 'T is always an act of Charity to mourn for the reproaches and ruine of a people 'T is a gross enmity to others to see them stab themselves to the heart jest with eternal flames wish their damnation at every word run merrily to the bottomless gulf and all this without bestowing a sigh upon them and pitying their madness the greater should be our grief by how much the further they are from any for their own destruction If Cain discovered both his enmity to God and also to his brother in grieving that his brothers works were so good Abel musts needs in the practice of the contrary duty manifest his love to Cain in grieving that his works were so bad Our Saviours tears for the Jews discovered no less a concern for their misery than for Gods dishonour Anger for sin may have something of revenge in it Grief for sin discovers an affection both to God and the sinner A duty which respects at once the substance of both the tables cannot but be pleasing to God 2. 'T is an imitating return for Gods affection How doth God resent the injuries done to his people as much as those done to himself Those sins that immediately strike at his glory are not accompanied with such quick judgments as those that grate upon his Servants Sharp persecutions that tear the people of God in pieces have fuller vials of judgments here than Vollies of others sins which rend the name of God When Cain affronted God by his Sacrifice God comes not to a reckoning with him till he had added the murther of his Brother to his former crimes against his maker A sweeter and more thankful return and a more affectionate imitation of God there cannot be than to resent the injuries done to God more than those done to our selves The pinching of his people doth most pierce his heart a stab to his honour in gratitude should most pierce theirs The four Kings that came against Sodom Gen. 14.9 c. sped well enough in their invasion gained the victory and had been in a fair way to have enjoyed the spoil had they not laid their hands upon Lot which was the occasion of their disgorging their prey As God ingaged himself in the recovery of Lot so Lot concerned himself in the honour of God Gods anger is stirred at the Captivity of Lot and Lots vexation is awakened at the injuries against God What troubles his Children raises sensible compassion in him to the sufferer and revenge upon the persecutor whatsoever doth blaspheme the name of God doth at the same time rack a sincere heart A persecutor cannot injure a believer but Christ records it as a wrong done to himself and Christ cannot be dishonoured by men but a righteous Soul doubles his grief Here is a mutual return of affection and aestimation which is highly pleasing 3. This temper justifies Gods Law and his justice David's grief being for mans forsaking the Law testified his choice valuation
mind Eph. 4.23 and he hath the Spirit of a sound mind 2 Tim. 1.7 His judgment is regulated by the Law of God he judges of sin as it is in its nature a transgression of the Law Can we imagine that a Man restored to a sound mind and that hath his natural madness and folly cured should act after this cure as much out of his wits as before If he hath his constant frenzies and madness as much as before where is his cure Can any Man in the world act always against his judgment though he may be overpowered by the importunity of others or over-ruled by a fit of passion to do something against his judgment can you expect always to find him in the road of crossing the dictates of his understanding An unregenerate Man hath a natural light in his Mind and Conscience and so a judgment of sin but he hath not a judgment of sin adequate to the object he doth not judge of sin in the whole latitude of it he hath not a settled judgment of the contrariety of his beloved sin to God He looks not upon it in the extent of it as malum injucundum inhonestum inutile if he looks upon sin as dishonest he regards it as profitable if neither as honest or profitable yet as pleasant so that the natural light which is in the understanding when it dictates right is mated and over-ruled by some other principle the pleasure or profit of it and swayed by the inherent habits of sin in the Will The Devil that works in them hath some principle to stir up or dim this natural light and cast a mist before the Eye and so they direct their course according to that particular judgment which is befriended in its vote by sense 2. 'T is against the nature of a renewed Will Grace is the law of God in the heart and is put in to inable us to walk in the ways of God and shall it endure such wilful pollutions in the Creature when it is the end of its being there to preserve from them The Spirit is given in the Heart 2 Cor. 1.22 sent into the Heart Gal. 4.6 the Law put into the Heart Heb. 10.16 Since therefore there is an habit of grace in the Will a Man cannot frequently and easily lanch into sin because he cannot do it habitually the remainders of sin being mated with a powerful habit which watches their motions to resist them Doth God put such a habit there such a seed an abiding seed to no purpose but to let the Soul be wounded by every temptation to be deserted in every time of need Grace is an habit superadded to that natural and moral strengrh which is in the Will Man by natures strength meerly or with the assistance of common grace hath power to avoid the acts of gross sins for he is master of his own actions though he is not of the motions tending to them the Devil cannot force a Mans Will And when grace a greater strength comes in shall there be no effects of this strength but the reins be as stiff in the hands of old lust and the Will as much captive to the sinful habit in it as before Grace being a new nature it is as absurd to think that a gracious man should wallow in a course of sin as it is to think that any creature should constantly and willingly do that which is against its nature A gracious man delights in the Law of God Psal 1.2 His delight is in the Law of the Lord and in his Law doth he meditate day and night if he delights in it can he delight to break it Do Men fling that which they delight in every day in the Durt and trample upon it or rather do they not keep it choicely in their Cabinets If it be also the Character of a good man to meditate in the Law of God he must have frequent exercises of faith reflections upon himself motions to God which cannot consist with a course of sin Grace doth essentially include a contrariety to sin and a love to God in the Will 'T is a principle of doing good and eschewing evil and these being essential properties of grace are essential to every regenerate man and in every one As a drop of Water or one spark of Fire hath the essential properties of a great mass of Water or a great quantity of Fire so every renewed man hath the same love to God and the same hatred of sin essentially as the most eminent Saint though not in degree yea which those in heaven have though not in the same degree As a spark of fire will burn a drop of water will moisten though not in so eminent a measure Now upon the whole consider whether is it possible to bare reason that a regenerate man should customarily do those things which are against the essential properties of that which is in him in his will and doth denominate him a new Creature 3. Proposition A regenerate man cannot have a fixt resolution to walk in such a way of sin were the impediments to it removed Though unregenerate men may actually as to the outward exercise abstain from some sins yet it is usually upon low and mean conditions If it were not for such or such an obstacle in the way I would do such and such an act This temper is not in a good man he cannot have a fixed and determinate resolution to commit such an act if such bars were taken away Such resolutions are Common in unregenerate men Jer. 44.25 We will surely perform our vows which we have vow'd to burn incense to the Queen of Heaven and Isa 56.12 We will fill our selves with strong drink and to morrow shall be as this day and much more abundant we will have as merry a meeting as we had to day The same character is ascribed to such an one Psal 36.4 He deviseth mischief upon his bed He sets himself in a way that is not good He ahhorreth not evil He modells out his sinful designs with head and heart he settles himself as an army settles in their ground when they resolve to fight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He abhors not evil He starts not at such motions but by a Meiosis he huggs and caresseth them with a wonderful delight Regenerate men fear to sin wicked men contrive to sin One would starve it the other makes provision for it This temper cannot be in a Regenerate man 1. 'T is Diabolical And so falls under that in the text He cannot Commit sin as the Devil doth 'T is a stain of the Devil who is resolved in his way of malice to God and mischief to man but for the strait Chains God holds him in his resolution is fixed though the execution restrained He goes about seeking whom he may devour 1 Pet. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink at one draught Seeking both for an opportunity and permission Unwearied searches manifest fixed resolutions His
only Object of God's hatred while this remains his Holiness cannot but hate us when this is removed his righteousness cannot but love us remission and favour are inseparable and can never be dis-joyned 'T is by this he makes us as a Diadem upon his Head a Bracelet on his Arm it is by this he writes us upon the Palms of his Hands makes us his peculiar Treasure even as the Apple of his Eye which Nature hath so carefully fenced 2. Access to God A Prince may discard a Favourite for some guilt and though he may restore him to his liberty in the Common-wealth yet he may not admit him to the favour of his wonted privacies But a pardoned man hath an access to God to a standing and perpetually settled Grace Rom. 5.1 2. Being justified by Faith we have peace with God through our Lord Jesus Christ by whom also we have access Guilt frights us and makes us loath the very sight of God Pardon encourageth us to come near to him Guilt respects him as a Judge Pardon as a Friend Who can confidently or hopefully call upon an angry and condemning God But who cannot but hopefully call upon a forgiving God Sin is the partition wall between God and us and Pardon is the demolishing of it Forgiveness is never bestowed but the Scepter is held out to invite us to come into God's presence And what can be more desirable than to have not only the favour of but a free access at any time to the Lord of Heaven and Earth and at length an everlasting being with him 3. Peace of Conscience There must needs be fair Weather when Heaven smiles upon us All other things breed disquietness Sin was a Thorn in David's Crown his Throne and Scepter were but miserable comforters while his guilt overwhelmed him The glory of the World is no soveraign Plaister for a wounded Spirit Other enjoyments may please the sense but this only can gratifie the Soul God's Thunder made Moses tremble Heb. 12.21 But the probability of a gracious Pardon would make a damned Soul smile in the midst of tormenting flames How often hath the sense of it raised the hearts of Martyrs and made the Sufferers sing while the Spectators wept Though this I must confess is not always an inseparable concomitant There is much difference between a Pardon and the comfort of it that may pass the Seal of the King without the knowledge of the Malefactor Pardon indeed always gives the jus ad rem a right to peace of Conscience but not always jus in re the possession of it There may be an actual separation between Pardon and actual Peace but not between Pardon and the ground of Peace 4. It sweetens all mercies Other mercies are a ring but pardon is the Diamond in it A justified person may say I have temporal mercies and a pardon too I live in repute in the world and Gods favour too riches increase and my peace with God doth not diminish I have health with a pardon friends with a pardon as Job ch 29.3 6 7. among all other blessings this he counts the chiefest that Gods Candle shin'd upon his head A Prisoner for some capital crime may have all outward accommodations for lodging dyet attendance without a real happiness when he expects to be called to his tryal before a severe judge from whom there is no appeal and that will certainly both pass and cause to be executed a sentence of death upon him So though a man wallows in all outward contents he cannot write himself blessed while the wrath of God hangs over his head and he knows not how soon he may be summon'd before Gods tribunal and hear that terrible voice Go thou cursed What comfort can a man take in Houses Land Health when he considers he owes more than all his estate is worth So what comfort can a man have in any thing in this world when he may hourly expect an arrest from God and a demand of all his debts and he hath not so much as one farthing of his own or any interest in a sufficient surety We may have honour and a curse wealth and a curse Children and a curse health and long life and a curse learning and a curse but we can never have pardon and a curse Our outward things may be gifts but not blessings without a pardon 5. It sweetens all afflictions A frown with a pardon is better than a thousand smiles without it Sin is the sting of crosses and Remission is a taking the sting out of them A sight of Heaven will mitigate a cross on earth The stones about Stephens ears did scarce afflict him when he saw his Saviour open Heaven to entertain him To see death staring us in the face and an angry and offended God above ready to charge all our guilt is a doleful spectacle Look upon my affliction and my pain and forgive all my sins saith the Psalmist Psal 25.18 Sin doth embitter and adds weight to an affliction but the removal of sin doth both lighten it and sweeten it USE 1. An unpardoned man is a miserable man Such a state lays you open to all the miseries on earth and all the torments in Hell The poorest begger with a pardon is higher than the greatest prince without it How can we enjoy a quiet hour if our debt be not remitted since we owe more than we are able to pay You may dye with a forfeited reputation and yet be happy but what happiness if you die with unpardoned guilt 1. There must either be pardon or punishment The law doth oblige either to obedience or suffering the Commands of it must be observed or the penalty indured God will not relax the punishment without a valuable consideration If it be not executed the creature may accuse God of want of wisdom in enacting it or defect of power in maintaining it Therefore there must be an exact observance of the law which no creature after the first deviation is able to do or an undergoing the penalty of it which no Sinner is able to bear There must therefore be a remission of this punishment for the good of the creature and the Satisfaction of the law by a surety for the honour of Gods justice If we have not therefore an interest in the surety the purchaser of remission we must lye under the severity of the law in our persons 2. You can call nothing an act of Gods Love towards you while you remain unpardoned What is there you do enjoy which may not consist with his hatred as well as his Love Have we knowledge So have Devils Have we riches So had Nabal and Cain Have we honour So had Pharaoh and Herod Have we Sermons So had Judas the best that ever were preacht Nothing nothing but a pardon is properly a blessing How can that man take pleasure in any thing he hath when all the threatnings in the book of God are as so many arrows directed
voluptuousness fancy the pleasures in the ways of wisdom here and at God's right hand hereafter This is to deal with our hearts as Paul with his hearers The heads of the Catechism might be taken in order which would both encrease and actuate our knowledge Psal 40.5 to catch them with guile Stake your soul down to some serious and profitable mystery of Religion as the Majesty of God some particular Attribute his condescension in Christ the love of our Redeemer the value of his sufferings the vertue of his blood the end of his ascension the work of the Spirit the excellency of the soul beauty of holiness certainty of death terror of judgment torments of Hell and joys of Heaven Why may not that which was the subject of God's innumerable thoughts be the subject of ours God's thoughts and counsels were concerning Christ the end of his coming his death his precepts of holiness and promises of life and that not only speculatively but with an infinite pleasure in his own glory the creatures good to be accomplished by him Would it not be work enough for our thoughts all the day to travel over the length breadth height and depth of the love of Christ Would the greatness of the journey give us leisure to make any starts out of the way Having settled the Theme for all the day we shall find occasional assistances even from worldly businesses as Scholars who have some Exercise to make find helps in their own course of reading though the Book hath no design'd respect to their proper Theme Thus by imploying our minds about one thing chiefly we shall not only hinder them from vain excursions but make even common objects to be oyl to our good thoughts which otherwise would have been fuel for our bad Such generous liquor would scent our minds and conversations all the day that whatsoever motion came into our hearts would be tinctured with this spirit and savour of our morning thoughts as vessels having been filled with a rich wine communicate a relish of it to the liquors afterward put into them We might also more steadily go about our worldly business if we carry God in our minds as oâ—e foot of the Compass will more regularly move about the Circumference when the other remains firm in the Center 2. Look to the manner of it 1. Let it be intent Transitory thoughts are like the glances of the eye soon on and soon off they make no clear discovery and consequently raise no spritely affections Let it be one principal subject and without flitting from it for if our thoughts be unsteady we shall find but little warmth a burning glass often shifted fires nothing We must look at the things that are not seen as wistly as men do at a mark they shoot at 2 Cor. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3.18 Such an intent meditation would change us into the image and cast us into the mould of those truths we think of it would make our minds more busie about them all the day as a glaring upon the Sun fills our eyes for some time after with the image of it To this purpose look upon your selves as deeply concern'd in the things you think of Our minds dwell upon that whereof we apprehend an absolute necessity A condemned person would scarce think of any thing but procuring a reprieve and his earnestness for this would bar the door against other intruders 2. Let it be affectionate and practical Meditation should excite a spiritual delight in God as it did in the Psalmist †Psa 104.34 My meditation of him shall be sweet I will be glad in the Lord. and a divine delight would keep up good thoughts and keep out impertinencies A bare speculation will tire the Soul and without application and pressing upon the will and affections will rather chill than warm devotion 'T is only by this means that we shall have the efficacy of truth in our wills and the sweetness in our affections as well as the notion of it in our understandings The more operative any truth is in this manner upon us the less power will other thoughts have to interrupt and the more disdainfully will the heart look upon them if they dare be impudent Never therefore leave thinking of a spiritual subject till your heart be affected with it If you think of the evil of sin leave not till your heart loath it if of God cease not till it mount up in admirations of him If you think of his Mercy melt for abusing it if of his Soveraignty awe your heart into obedient resolutions if of his Presence double your watch over your self If you meditate on Christ make no end till your hearts love him if of his Death plead the value of it for the justification of your persons and apply the vertue of it for the sanctification of your natures Without this practical stamp upon our affections we shall have light spirits while we have opportunity to converse with the most serious objects We often hear foolish thoughts breathing out themselves in a house of mourning in the midst of Coffins and trophies of death as if men were confident they should never die whereas none are so ridiculous as to assert they shall live for ever By this instance in a Truth so certainly assented to we may judg of the necessity of this direction in truths more doubtfully believed 7. Draw spiritual Inferences from occasional Objects David did but wistly consider the Heavens Psal 8.3 4. and he breaks out in self-abasement and humble admirations of God Glean matter of instruction to your selves and praise to your Maker from every thing you see It will be a degree of restoration to a state of innocency since this was Adam's task in Paradise Dwell not upon any created object only as a Virtuoso to gratifie your rational curiosity but as a Christian call Religion to the feast and make a spiritual improvement No creature can meet our eyes but affords us lessons worthy our thoughts besides the general notices of the power and wisdom of the Creator Thus may the Sheep read us a Lecture of patience the Dove of innocence the Ant and Bee raise blushes in us for our sluggishness and the stupid Oxe Isa 1.3 and dull Ass correct and shame our ungrateful ignorance And since our Saviour did set forth his own excellency in a sensible dress the consideration of those Metaphors by an acute fancy would garnish out divine truths more deliciously and conduct us into a more inward knowledge of the Mysteries of the Gospel He whose eyes are open cannot want an instructer unless he wants a heart Thus may a Tradesman spiritualize the matter he works upon and make his commodities serve in wholsom meditations to his mind and at once enrich both his Soul and his Coffers yea and in part restore the creatures to the happiness of answering a great end of their Creation which Man depriv'd
foundation There may be joy in a title as well as in possession 3. In contemplation The consideration and serious thoughts of heaven do affect a gracious heart and fill it with pleasure tho it self be as if in a wilderness The near appproach to a desired good doth much affect the heart Moses was surely more pleased with the sight of Canaan from Pisgah than with the hopes of it in the desert A travellers delight is more raised when he is nearest his journeys end and a hungry stomach hath a greater joy when he sees the meat approaching which must satisfy the appetite As the Union with the object is nearer so the delight is stronger Now this delight the Soul hath in duty is not a delight of fruition but of desire hope or contemplation Gaudium viae not patriae 1. We may consider delight as Active or Passive 1. Active which is an act of our Souls in our approaches to God When the heart like the Sun rouzeth up itself as a Gyant to run a spiritual race 2. Passive Which is Gods dispensation in approaches to us and often met with in our chearful addresses to God Isa 64.5 Thou meetest him that rejoiceth and works righteousness When we delightfully clasp about the Throne of grace God doth often cast his arms about our necks Especially when chearful prayer is accompanyed with a chearful obedience This joy is when Christ meets us in prayer with a be of good cheer thy sins are forgiven thy request granted The active delight is the health of the Soul the passive is the good complexion of the Soul The one is mans duty the other Gods peculiar gift The one is the inseparable property of the new birth the other a separable priviledge There may be a joy in God when there is little joy from God There may be Gold in the Mine when no flowers on the surface 2. We may consider delight as setled or transient As Spiritual or Sensitive 1. A setled delight In strong and grown Christians when prayer proceeds out of a thankfulness to God a judicious knowledg and apprehension of God The nearer to God the more delight As the motion of a stone is most speedy when nearest its Center 2. A Sensitive delight As in persons troubled in mind there may be a kind of delight in prayer because there is some sense of ease in the very venting itself And in some because of the novelty of a duty they were not accustom'd to before Many prayers may be put up by persons in necessity without any Spiritual delight in them As crazy persons take more Physick than those that are healthful and observe the Spring and Fall yet they delight not in that Physick The Pharisee could pray longer and perhaps with some delight too but upon a sensual ground with a proud and a vaunting kind of chearfulness a delight in himself When the Publican had a more spiritual delight Though a humble sorrow in the consideration of his own vileness yet a delight in the consideration of Gods mercy This sensitive delight may be more sensible in a young than in a grown Christian There is a more sensible affection at the first meeting of friends though more solid after some converse As there is a love which is called the love of the espousals As it is in sorrow for sin so in this delight A young convert hath a greater torrent a grown Christian a more constant stream As at the first conversion of a sinner there is an overflowing joy among the Angels which we read not of after though without question there is a settled joy in them at the growth of a Christian An elder son may have a delight in his Fathers presence more rooted firm and rational than a younger child that clings more about him with affectionate expressions As sincerity is the Soul of all graces and duties so this delight is the lustre and embroydery of them Now this Delight in Prayer 1. 'T is an inward and hearty delight As to the subject of it it is seated in the heart A man in prayer may have a chearful countenance and a drowsy spirit The Spirit of God dwells in the heart and love and joy are the first-fruits of it Gal. 5.22 Love to duty and joy in it joy as a grace not as a meer comfort As God is hearty in offering mercy so is the Soul in petitioning for it There is a harmony between God and the heart Where there is delight there is great pains taken with the heart a gracious heart strikes it self again and again As Moses did the rock twice Those ends which God hath in giving are a Christians ends in asking Now the more of our hearts in the requests the more of Gods heart in the grants The Emphasis of mercy is Gods whole heart and whole Soul in it Jer. 22.41 So the Emphasis of duty is our whole Heart and whole Soul As without Gods chearful answering a gracious Soul would not rellish a mercy so without our hearty asking God doth not rellish our prayer 2. 'T is a delight in God who is the Object of Prayer The glory of God communion with him enjoyment of him is the great end of a believer in his Supplications That delight which is in prayer is chiefly in it as a means conducing to such an end and is but a spark of that delight which the Soul hath in the object of prayer God is the Center wherein the Soul rests and the end which the Soul aims at According to our apprehensions of God are our desires for him when we apprehend him as the chiefest good we shall desire him and delight in him as the chiefest good There must first be a delight in God before there can be a spiritual delight or a permanency in duty Job 27.10 Will he delight himself in the Almighty will he always call upon God Delight is a grace and as faith desire and love have God for their object so hath this And according to the strength of our delight in the object or end is the strength of our delight in the means of attainment When we delight in God as glorious we shall delight to honour him when we regard him as good we shall delight to pursue and enjoy him and delight in that which brings us to an intercourse with him He that rejoyces in God will rejoyce in every approach to him The joy of the Lord is our strength Neh. 8.10 The more joy in God the more strength to come to him The want of this is the reason of our Snail-like motion to him Men have no sweet thoughts of God and therefore no mind to converse with him We cannot judg our delight in prayer to be right if we have not a delight in God for natural men may have a delight in prayer when they have corrupt and selfish ends they may have a delight in a duty as it is a means according to their apprehensions to gain
Sanctuary Or do we delight in it not when our Tongues are most quick but our hearts most warm not because we have the best words but the most spiritualiz'd affections We may have Angels gifts in prayer without an Angels spirit 2. Is there a delight in all parts of a duty Not only in asking temporal blessings or some spiritual as pardoning mercy but in begging for refining grace Are we earnest only when we have bosom quarrels and conscience-convulsions but flag when we come to pray for sanctifying mercy The rise of this is a displicency with the trouble and danger not with the sin and cause 3. Doth our delight in prayer and spiritual things out do our delight in outward things The Psalmists joy in God was more than his delight in the Harvest or Vintage Psal 7.4 Are we like Ravens that delight to hover in the Air sometimes but our greatest delight is to feed upon Carrion Though we have and may have a sensible delight in worldly things yet is it as solid and rational as that we have in duty 4. Is our delight in Prayer an humble delight Is it a rejoycing with humbling Psal 2.11 Serve the Lord with gladness and rejoyce before him with trembling If our service be right it will be chearful and if truly chearful it will be humble 5. Is our delight in Prayer accompanied with a delight in waiting Do we like Merchants not only delight in the first lanching of a Ship or the setting it out of the Haven with a full fraught but also in expectations of a rich return of spiritual mercies Do we delight to pray though God for the present doth not delight to give and wait like David with an owning God's Wisdom in delaying Psal 130.6 Or do we shoot them only as Arrows at random and never look after them where they light or where to find them 6. Is our delight in praising God when mercy comes answerable to the delight in praying when a wanted mercy was begged The ten Lepers desired mercy with an equal chearfulness in hopes of having their Leprosie cured but his delight that returned only was genuine As he prayed with a loud voice so he praised with a loud voice Luke 17.13 15. And Christ tells him his faith had made him whole As he had an answer in a way of grace so he had before a gracious delight in his asking the others had a natural delight and so a return in a way of common providence 3 Use Of Exhortation Let us delight in Prayer God loves a chearful giver in Alms and a chearful petitioner in Prayer God would have his children free with him He takes special notice of a spiritual frame Jer. 30.21 Who hath engaged his heart The more delight we have in God the more delight he will have in us He takes no pleasure in a lumpish Service 'T is an uncomely sight to see a joyful Sinner and a dumpish Petitioner Why should we not exercise as much joy in holy duties as formerly we did in sinful practices How delightfully will men sit at their games and spend their days in gluttony and luxury And shall not a Christian find much more delight in applying himself to God We should delight that we can and have hearts to ask such gifts that thousands in the world never dream of begging To be dull is a discontentedness with our own Petitions Delight in prayer is the way to gain assurance To seek God and treat him as our chiefest good endears the Soul to him Delighting in Accesses to him will enflame our love And there is no greater sign of an interest in him than a prevalent estimation of him God casts off none that affectionately clasp about his Throne To this purpose 1. Pray for quickening grace How often do we find David upon his knees for it God only gives this grace and God only stirs this grace 2. Meditate on the Promises you intend to plead Unbelief is the great root of all dumpishness It was by the belief of the Word we had life at first and by an exercise of that belief we gain liveliness What maintains our love will maintain our delight the amiableness of God and the excellency of the Promises are the incentives and fuel both of the one and of the other Think that they are eternal things you are to pray for and that you have as much invitation to beg them and as good a promise to attain them as David Paul or any other ever had How would this awaken our drowzy Souls and elevate our heavy hearts and open the lazy eye-lids to look up And whatever meditation we find begin to kindle our Souls let us follow it on that the spark may not go out 3. Chuse the time when your hearts are most revived Observe when God sends an invitation and hoist up the sails when the wind begins to blow There is no Christian but hath one time or another a greater activeness of spirit Chuse none of those seasons which may quench the heat and dull the spriteliness of your affections Resolve before hand this To delight your selves in the Lord and thereby you shall gain the desire of your hearts A DISCOURSE OF Mourning for other Mens Sins Ezekiel 9.4 And the Lord said unto him Go thorow the midst of the City thorow the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the Abominations that be done in the midst thereof WHen God in the former Chapter had charged the Jews with their Idolatry and the multiplicity of abominations committed in his Temple And v. 18. had past a resolve that he would not spare them but deal in fury with them though they should solicit him with the strongest and most importunate supplications In this Chapter he calls and commissions the Executioners of his just Decree Ver. 1. He cryed also in mine ears with a loud voice saying Cause them that have charge over the City to draw near even every man with his destroying weapon in his hand And declares whom and in what manner he would punish and whom he would pardon The Executioners of God's vengeance are the Chaldeans described by the situation of them from Judea and the direct Road from that Country to Jerusalem v. 2. Six men came from the way of the higher gate which lies towards the North. Babylon lay North-East from Jerusalem and this gate was the way of entrance for Travellers from those parts it led also into the Court of the Priests which shews from whence the Judgment should come and upon whom it should light Six men A certain number Whether the Holy Ghost alludes to a particular number of Nations which the Chaldean Army might be composed of under their Prince who reign'd over several Countries or respects the other chief Captains or Marshals of his Army which are nam'd Jer. 39.3 or speaks with reference to the other places wherein the City was assaulted by
330 943.  9. 66  12. 1076. 8. 3. 1146. 10. 1. 336.  5 6. 60. 11 8. 630.  9. 1300. 12. 5. 23 † 6. 36 † 11. 1144. 13. 3. 737.  8. 910 911 1192. 14. 6. 40 † 19 20. 50 †15. 2. 488 40 † 8. 36. †19. 1 4 6. 23 † 13. 329 1091.  15. 694. 20. 9. 51 †21. 1. 40 † 3. 769 770.  5. 114.  16. 23 † 23. 489 497 770. 22. 1. 34 †THE INDEX A. ABel's Faith Page 601 1164. Abraham's Page 1164. Abstinence from sin may be without Mortification and the grounds of it Page 1317 8. Abuse of Mercy Dangerous Page 696. Acceptableness of Christs Death Page 883. How it was so Page 885 6. Demonstrated from Page 316. to 322 337 8 from 886 to 898 1087 1148. What made it so Page 882. a 899. ad 906. A Comfort to a Believer Page 323. 871 909. The fruits of it Page 317. ad 322. Acceptation of us and our services founded on that of Christ Page 322 897. Of Believers certain and perpetual Page 323 910. The matter of Christs Intercession Page 1146 7. Access to God Beleivers have with confidence delight and joy Page 366 7. In it God as Reconciled to be eyed Page 378. Studying the Death of Christ would animate us in it Page 844. Follows upon Pardon Page 110 †Vid. Prayer Accusations of Beleivers shall be answer'd Page 340. Of Sin and Satan the Death of Christ to be pleaded against them Page 753 4. 1103 1152. Activity of the New-Creature for God and of what kind a Page 88. ad 94. Essential Acts of the Soul not changed in Regeneration Page 73 4. Adam in Innocence how lie had a power to Believe and Repent Page 189. His first Sin what and how he fell Page 645 6. 730. Why not mentioned in 11. Heb. Page 646. His Faith in Christ Page 1165. What he knew of Christs sufferings Page 1170. Whose Sin greater his or Eves Page 78 †Adoption not without Regeneration Page 32. How they differ Page 72. How it differs from Reconciliation and Justification Page 244. How great a Mercy Page 1287. Thoughts of it a ground of confidence in Prayer Page 384. Advocate what Page 1111. Vide Intercessor Affections of the New-Creature for God unbounded Page 91. Of a Regenerate Man to the Law of God Page 99 100. Some sort of them may be raised in unrenewed Men. Page 109 110. Placed on God a mark of Regeneration Page 120. Follow sense Page 749. Inconstant ibid. Accompany a saving Knowledge Page 417. Corrupt a hindrance of Divine Knowledge Page 464. Sutable should accompany the Knowledge of God in Christ Page 519. Should accompany our Thoughts of God Page 3 †Afflictions the lot of all God's dearest Children Page 553 1286. We must not slight them nor be dejected under them Page 1282. All from God ibid. We should not be impatient under them Page 1282 1284 1289 1291. Their removal to be sought of God Page 1282. Sent on good Men by God as a Father Page 1282 1285. Effects of divine Love Page 1283 1289. Our carriage under them should be pleasing to God Page 1284. Should make us turn our Anger against sin ibid. The Wisdom of God in them to his Children above that of earthly Parents Page 1288. God to be loved for them Page 1289. The intention of God in them to be answered ibid. Grievous but profitable Page 1290. We should judge aright of them ibid. Faith necessary under them Page 1291. Vid. Faith Believers have assistance in them Page 1104. Sweetned by Pardon Page 111 †Great no sign of an unpardoned state Vid. Troubles Punishment Ambition a great hindrance of Conversion Page 2. A cause of unbelief Page 738. Angels could not have contrived mans Redemption Page 252. Nor effected it Page 860 937. Vid. Sacrifice Subjected to Christ Page 333 4. 1098. Not Redeemed Page 361 Good at peace with a Believer Page 364 5. Can 't know God perfectly Page 413. Their clearest knowledge of God is by Christ Page 495. How affected with mens sins Page 67 †Antiquity an unsafe rule Page 834. Apostacy unavoidable without growth in Knowledge Page 455. A folly Page 40 †Vid. Weak Grace and Perseverance Apostates are Unbelievers Page 729 730. Assurance how to be obtained Page 52 3. Of obtaining must not chill Prayer Page 384 Want of it not unbeleif Page 605 Often given at the Supper Page 762. Not necessary in a Communicant Page 783 4 And Faith how they differ Page 799. The more perfect our Mortification the clearer it is Page 1315. Possible Vid. Knowledge of a mans state Attendance on God our work in Heaven Page 39. Attributes of God some of them could not have been known without the fall Page 481 2. Others not so clearly Page 483. All manifested and glorified in Christ a Page 498. ad 512. 888 9. 906 941. A sense of them fix'd on the Soul in Conviction Page 575. All the object of Faith Page 1161. Faith to be acted on them Page 85 †B. BAptism shews the necessity of Regeneration Page 20. T is not Regeneration Page 75. No Converting Ordinance Page 792 Believers their Salvation certain Page 284 5. 911 1105 6. 1196. Their state better than Adams in innocency Page 371 2. 1356. Their Salvation the end of Christs Commission and Intercession Page 302 3. 1147 But few in all ages Page 671 714. Their happiness Page 701 2 3. a 909. ad 912. Christs possession Page 1328 9. His charge Page 1330 1 2 1359. Power given him for their good Page 1332 3 4. Vid. Exaltation His affections to them Page 1335 6 7. Blessings spiritual flow from the Father through Christ Page 258. Gods giving and accepting Christ an assurance none shall be denyed us Page 352 3. 369. 912. Christs acceptation the Foundation of them all Page 321. Blood of Christ cleansed from sins commited before it was shed Page 892. a 1187 ad 1192. Of perpetual vertue Page 893. Cleanseth morally Page 1186. From guilt and filth Page 1186 7. perfectly Page 1195 6 7. How a Page 1198. ad 1201. Comfort to those that are cleansed by it Page 1208 9. Vid. Death of Christ and Sacrifice Body prepared for Christ Page 275 6. Necessary for him Page 289. What kind of one Page 289 290. It s glory in Heaven Page 1093 4. Bodies of men shall be raised Page 1105. Boasting dangerous to a Renewed man Page 202. C. CALL of Christ to be our Redeemer by the Father a Page 266. ad 269. Cause of it self or any thing nobler than it self nothing can be Page 167 Ceremonies humane especially if abused not to be urged Page 747. Change a great one by Regeneration a Page 75. ad 84. 128. Goes with a saving knowledge Page 415 416. Christ may be esteemed by those that want saving Faith Page 2. Should be our end Page 66 The exemplar of the New Creature Page
1102. can 't be by our works Page 1115. a 1203. ad 1208. the matter of Christ's Intercession Page 1141 2. what God eyes in it Page 1175. when compleat Page 1197. 1113. continued Page 1209. Vid. own Righteousness Justice of God in punishing fallen man vindicated Page 178. not blemisht by his commands and promises when he denies special Grace Page 191 192. honoured by Christ Page 250. 306. 508. 837. 883. and mercy united in Christ Page 499. 506. can't but punish an unbeliever and seen in so doing Page 681. 704. ad 707. insensibleness of its severity a cause of Unbelief Page 732. to be reverenc'd Page 757. requires satisfaction Page 860. 869. 926. 928. Vid. Satisfaction its plea against fallen man Page 929. seen in destroying the Churches Enemies Page 47 †51 †in Pardon Page 105 †K. KIngdom of God the Gospel state why so call'd Page 7 8. those of the world overturned Page 25 †Kingly Office of Christ required his Death Page 943. and Exaltation Page 1086. secures Believers and the Church Page 1354. 34 5 †Knowledge literal may be without saving Page 4. alone not sufficient to salvation Page 45. speculative Page 392 3. practical Page 393 4 5. experimental Page 395 6 7. of interest Page 397. of God and Christ necessary to happiness grace and peace Page 390 ◠a 398. ad 411. not immediate nor comprehensive Page 411 12. 13. not perfect here Page 414. 454. saving its effect a Page 415. ad 433. its manner a Page 433. ad 437. of other things besides God and Christ insufficient Page 437 8 9. of a true Christian the best Page 440. 448. sad to abuse it Page 440 1. men opposite to it and negligent of it Page 443 4. saving very comfortable a Page 448. ad 452. should be tryed whither saving Page 452. no other but saving to be rested in Page 453 4. growth in it urged and directed a Page 455. ad 457. they that want it urged to seek it a Page 457. ad 464. 1371. hindrances of it Page 4. 439. a 464. ad 466. helps to it a Page 466. ad 473. saving of God only by Christ Page 474. natural of God by implanted notions Page 478. by the Creatures Page 478 9. under the Law Page 485 6. by Christ most excellent Page 481. ad 492. Christ only capacitated to give it Page 492 3. necessary the highest should be by him Page 494. purchased by him Page 496. Christ the necessary medium of it Page 497 8. of all Gods perfections by Christ and how a. Page 498. ad 512. of God in Christ men are Enemies to Page 514 15. deserves praise Page 518. to be sought and how Page 518 19. should be attended with sutable affections Page 519. natural and acquir'd stir'd up in conviction Page 573 4. punishment proportion'd to it Page 689 690 1. 797 8. of a mans Estate possible Page 777. 829. what qualifies for the Sacrament Page 784 5. L. LAW of God studying it advantagious Page 63. 599. 1321. written in the heart by Regeneration what a Page 96. ad 100. of it self doth not convert but irritate sin Page 169 231. not so powerful as the Gospel Page 235. alone can't throughly convince Page 565. an instrument in conviction Page 571 2 3. unbelief a sin against it Page 647 8 9. strengthens the sentence of an Unbeliever Page 684. silenced by Christ's Death Page 839. difference between it and the Gospel Page 1179. knowledge of God by it Vid. Knowledge Laws natural and positive their difference Page 772. who can repeal them Page 772 3. Liberty of the will what is lost by sin Page 176 7. some still in man Page 178 9. 180. spiritual the fruit of Christs death Page 852. Life uncertain Page 60. Light of Nature all from Christs interposition Page 138 175 6 476. discovers God but dim and weak Page 478 486 491. cannot throughly convince Page 557 8 563. 4 568 569. Likeness to God perfect the reward of Heaven Page 41. 114. in the new Creature a Page 100 ad 104. fervent longings after it a sign of Regeneration Page 119. should be the object of our love Page 129. Love of God in Christ great Page 257 269 307. 314 a 359. ad 363 688 836 1148. secures a Believers standing Page 1325. to Believers not hindred by their corruptions Page 1364. the Church the peculiar object of it Page 32 †Love to God a duty in Heaven Page 40. implanted in Regeneration Page 79. not without knowledge Page 406. necessary in the Supper Page 806 7. how to try it Page 807 8 9 10 68 †75 †abated by forgetfulness of mercies Page 1371. a menans to raise good thought Page 12 †much exercised a means of perseverance Page 1374. a sign of pardon Page 116 †Love of Christ in his death a strong motive to obedience Page 65. wonderful Page 883. to weak Believers Page 1336 1351 2 3. Love to Men seen in mourning for their sins Page 68 †Love to the Saints a mark of Regeneration Page 67. a necessary duty Page 129 810. how to try it Page 811. Love to Sin setled a renewed man cannot cannot have Page 95 †M. MAjesty of God known by the creatures Page 480. Man deals unworthily with God Page 353 4 5. all by nature under condemnation Page 676 7. Vid. Fall Marriage no Sacrament Page 77 †Means of Grace not insufficient in themselves Page 195. nothing to be ascribed to them Page 202. weak ones used to renew men Page 209 10. have defferent success Page 210. to be used with an eye to God Page 229. cannot convince without the spirit Page 725 726. the best oft unsuccessful Page 718. total neglect of them shews men are unbelievers Page 725 6. God never wants them Page 27 †unlawful not to be used Page 54 †Mediator none but Christ Page 355. Meditation a means of Divine knowledge Page 472. every morning a means to raise good thoughts Page 12 13 †the matter and manner of it to be looked to Page 13 14 †good thoughts injected should be used to assist us in it Page 18 †Meekness an effect of saving knowledge Page 426. a means to it Page 472. Memorials of Gods favours always appointed Page 749. necessary Page 749. Mercy of God display'd in Regeneration Page 211 and justice united in Christ Page 499 506. absolute cannot pardon and save Page 679 680 1. 1179 1202. Vid. Faith Unbelievers its plea for fallen man Page 929. God always hath for his people Page 65 †mixt with punishment Page 84. Vid Goodness Mercies common ones sweetned by pardon Page 379 111. all from God Page 667. received to be remembred and how Page 1306 7 8. 1310. 52. why Page 1309 10 11. arguments for hope and trust for the future Page 387 1311 12. 48 †53 †sense of them causes delight in prayer Page 60 †temporal faith to be acted for them Page 84 5. Merit of grace Impossible Page
most lasting of all plants Three times it is compared to Lebanon in the promise Hos 14.5 6 7. The Cedar never rots worms eat it not 'T is not only free from putrifaction it self but the juyce of it preserves other things Numa's Books * Sanct. in loc though of paper yet dipt in the juyce of Cedar remained without corruption in the ground 500 years How shall that God who always remembers every thing yea the meanest of his creatures forget his own variety of expressions and multiplyed promises concerning his Sion 6. In regard 't is the seat of his glory 'T is the branch of his planting the work of his hands that he might be glorified Isa 60.21 His glory would have a brush if Sion should sink to ruin He sows her for himself Hos 2.23 speaking of the Church in the time of the Gospel not to the Devil to sin to the world but to his own glory As husbandmen sow their Fields for their own use to reap from them a fruitful crop and therefore till the Harvest be in they take care to make up the breaches and preserve them from the Incursions of beasts Though God hath an objective glory from all creatures yet he hath an active glory only from the Church 'T is Israel the house of Aaron and those that fear the Lord that the Psalmist calls upon to render God the praise of the eternity of his mercy Psal 118.2 3 4. He forbids the prophane and disobedient world to take his Covenant in their mouth Psal 50.16 None do none can truly honour and acknowledg him but the Church therefore the Apostle in his Doxology appropriates the glory that is to be given to God as the object to the Church as the subject Ephes 3.21 Vnto him be glory in the Church by Jesus Christ throughout all Ages world without end So solemn a wish from so great an Apostle that it should be amounts to a certainty that it will be There cannot be a glory to God in the Church throughout all Ages without the continuance of the Church in all Ages God will have a revenue of glory paid him during the continuance of the world there shall therefore be a standing Church during the duration of the world while he therefore expects a glory from the midst of his People he will be a wall of fire round about them and keep Sion one where or other in a posture to glorifie him What is the Apostles motive to this glory 'T is not a remote power such as can act but will not but a power operative in the Church in doing those things for her which she could never ask nor think for her self * v. 20. Now to him that is able to do exceeding abundan ly above all that we ask or think according to the power that works in us God hath a greater glory from the Church than he can have from the world he therefore gives her more signal experiments of his Power Wisdom and Love than to the rest of the world He had a glory from Angels but only as Creator not as Redeemer till they were acquainted with his design and were speculators of his actions in gathering a Church in the world The Church therefore was the original of the new glory and praise the Angels presented to God Glory in the Church by Christ Musculus thinks that is added to distinguish it from the Jewish Church which was settled by the Ministry of Moses as much as to say God had not so much glory by the Tabernacles of Jacob as he hath by the Church as settled by Christ Or by Christ notes the manner of the presenting our praise and the ground of the acceptance of our praise God accepts no glory but what is offered to him by the hand of Christ and Christ presents no glory but what is paid him by the Church 'T is the Church then and the Gospel-Church that preserves the glory of God in the world If the Church therefore ceaseth the glory of God in the world ceaseth But since God hath created all for his own glory separated a Church out of the world for his glory appointed his Son the Head of it that he might be glorified his Church therefore is as dear to him as his glory and dear to him in order to his glory in establishing it therefore he establishes his own honour and name It shall therefore remain in this world to glorifie him afterwards in another to glorifie him and be glorified by him 7. In regard that 't is the object of his peculiar affection Establishment of a beloved object is inseparable from a real affection By this he secures the Spiritual Sion or Gospel-Church both from being forsaken by him or made desolate by her Enemies because she was Hephzibah * Isa 62.4 my delight or my will is in her as if he had no will to any thing but what concern'd her and her safety As men ingrave upon their Rings the Image of those friends that are dearest to them and as the Jews in their Captivity engraved the Effigies of their City upon their Rings to keep her in perpetual remembrance so doth God engrave Sion upon the palms of his hands Isa 49.16 to which the Holy Ghost seems to allude He so loves his Israel that he who will be commanded by none stoops to be commanded by them in things concerning his Sons Isa 45.10 Not only ask of me what you want but command me in the things that are to come the pleas of my promises of things to come and your desires to bring them forth as the work of my hand shall be as powerful a motive to me as a command from a Superiour is to an obedient Inferiour for it is to things to come such things that God hath predicted that he limits their asking which he calls also here a commanding of him There was a real love in the first choice there is an intenseness of love in the first attraction Jer. 31.3 I have loved thee with an everlasting love therefore with loving-kindness have I drawn thee His love which had a being from Eternity is exprest by words of more tenderness when he comes to frame her lovingkindness as if his affection seemed to be increased when he came to the execution of his Counsel According to the vigour of his immutable Love will be the strength of her immutable Establishment This promise is made not to the Church in general but to all the Families of the spiritual Israel v. 1. Men are concern'd in honour for that upon which they have plac'd their affection Shall there then be decays in the kindness of that God whose glory it is to be immutable Is it possible this Fountain should be frozen in his breast Was there not a love of good will to Sion to frame her to pick out her materials when they lay like Swine in the confused mass and dirty mire of a corrupt world Is there not also a
love of delight since he hath refined and beautified her by imparting to her of his own comliness Ezek. 16.14 Is it likely this affection should sink into carelesness And the fruit of so much love be dasht in peices Can such tenderness be so unconcerned as to let the apple of his eye be pluckt out To be a lazy spectator of the pillage of his Jewels by the powers of Hell to have the Center of his delight tost about at the pleasure of men and Devils Shall a Mother be careless of her sucking Child How then can that God whose tenderness to the Church cannot be equalled by the bowels of the most compassionate mother to her infants Surely God is concerned in honour to maintain against a feeble Devil and a decrepit world that which is the object of his almighty affection 8. In regard of the natural weakness of the Church No generous Prince but will think himself bound in honour to support the weaker subject no tender parent but will acknowledg himself obliged in affection to take a greater care of the weaker than the stronger Child The Gardiner adds props to the feeblest plants that are most exposed to the fury of the storms and have least strength to withstand them The powers of the world have always been the Churches enemies the wise have set their reason and the mighty their arms against her the Devil the God of this world is so far from being her friend that Sion hath been the only object of his spite He contrives only floods to drown her or mines to demolish her Her own friends are often so darkened or divided that they cannot some times for Ignorance and will not other times for peevishness hit upon and use the right means for her preservation 'T is an honourable thing then for that God who entitles himself the Father of the fatherless to shew his own power and grace in her establishment The fatherless condition of the Church is an argument she hath sometimes used to procure the assistance she wanted * Hos 14.3 With thee the fatherless finds mercy And the weakness of Jacob urged by the Prophet excited repentance in God and averted two Judgments which were threatned against that people Amos. 7.2 3 5 6. 'T is no mean motive to him to help the helpless this opportunity he delights to take when there was no man to help no intercessor to plead then his own arm brought Salvation When he saw no defenders but all ravagers no Physicians but all wounders then should the Spirit of the Lord lift up a standard Isa 59.16.19 To conclude if Sion the Gospel Church were not of as long a duration as the standing of the world God would lose the honour of his creation after the Devil by sin had made the creatures unuseful for those ends to which God had appointed them by his first institution The wisdom of God had been blurred the serpent would have Triumphed the Kingdom of God had been dissolved the enemy would have enjoy'd a remediless tyranny had not God put his hand to the work and erected a new Kingdom to himself out of the ruins of the fall And since God was pleased to take this course rather than create a new world and hath laid the foundation of a new Kingdom by drawing some out of that common rebellion the humane nature was fallen into and that he might do it with honour to himself hath sent his Son upon that errand by his blood to bring back man to God and his spirit to make men fit for a Communion with him and hath backt his affection to the Church with so much cost and pains for her welfare If after all this God should-desert his Church the dishonour of Gods wisdom the loss of the fruit of all his cost and pains the weakness of his affection or of his power to perform his promise and the ruin of his glory intended by those methods would be the issue which would be attended with the triumph of his revolted creature and greatest enemy This would be if God should cease picking out some men for his praise and keeping up his name and royalty in the earth 2. 'T is for the exercise of the Offices of Christ that Sion should be establisht He is Prophet Priest and King which are all titles of relation Prophet implies some to be instructed a Priest some to offer for and a King some to be ruled put one relation and you must necessarily put the other If there were no Church preserv'd in the world he would be a nominal Prophet without any disciples a King without subjects and a Priest without suppliants to be atoned by him upon earth Now Christ is the wonderfull Counsellour the everlasting Father and the Government is laid upon his Shoulders to what end to order and establish the Kingdom of God Isa 9.6 7. All the strength and vigor he had as it was from God so it was intended for God * Thou madest the Son of man strong for thy self Psa 80.17 And the reason is because though God hath given up the administration of things to Christ yet he hath not devested himself of his right nor can For God is the chief Lord and the relation of creatures not ceasing the relation of Lord and Creator cannot cease And therefore since the right of God continues the grant of the uttermost ends of the earth to be the inheritance possession of Christ includes not only a gift but an Office to preserve protect establish and improve his possession for those ends for which he had the grant and to prevent all that may impair it As he had a right and strength by the order of God to rear it so he hath an Office and Power to establish it as well as to erect it and Christ is the same in all his offices yesterday to day and for ever Heb. 13.8 The same in credit with God in faithfulness to his Office the vertue of his blood the force of his arm and compassions to bleeding Sion 1. 'T is his part as a Prophet to establish it in Doctrine 'T is his part externally to raise his truth when it lyes gasping in the rubbish of errour and refine his worship when it is daub'd with Superstition and Idolatry Internally to clear the understanding to know his truth quicken the will to imbrace it rivet the word in the conscience and enflame the affections to love and delight in it Certainly the promise of the abiding of his Spirit implies the efficacy of his operation while he abides He is to provide against the subtilty and rapine of fox like Hereticks that they spoil not the tender vine Cant. 2.15 And to furnish the Church with gifts for the preserving and increasing her The perpetual exercise of this prophetical office he promised them when he gave the Apostles a Charter for his presence to the end of the world Mat. 28.20 Which was in relation to their ministry and
and charging others and thus his grace would rather be a mockery and derision of men Neither doth it consist with the end of pardon which is Salvation for to give an half pardon is to give no Salvation since if the least guilt remains unremitted it gives justice an unanswerable plea against us What profit would it be to have some forgiven and be damned for the remainder Had any one sin for which Christ was to have made a compensation remain'd unsatisfied the Redeemer could not have risen so if the smallest sin remains unblotted it will hinder our rising from the power of eternal death and make the pardon of all the rest as a nullity in Law But it is the glory of God to pass by all Prov. 19.31 It is his glory to pass over a transgression 'T is the glory of a man to pass by an offence 'T is a discovery of an inward principle or property which is an honour for a man to be known the master of If it be his glory to pass by a single and small injury then to pass by the more heinous and numerous offences is a more transcendent honour because it evidenceth this property to be in him in a more triumphant strength and power So that it is a clearer evidence of the illustrious vigor of mercy in God to pass by mountainous and heaped up transgressions than to forgive only some few iniquities of a lesser guilt Jer. 33.8 I will cleanse them from all their iniquities whereby they have sinned against me and I will pardon all their iniquities whereby they have sinned against me and whereby they have transgrest against me Therefore when God tells the Jews that he would give them a general discharge in the fullest terms imaginable to remove all jealousie from men either because of the number or the aggravations of their sins he knew not how to leave expressing the delight he had in it and the honour which accrued to him by it It shall be to me a name of joy a praise and honour before all the nations of the earth He would get himself an honourable name by the large riches of his Clemency Mercy is as infinite as any other attribute as infinite as God himself And as his power can create incomprehensible multitudes of worlds and his justice kindle unconceiveable Hells so can his mercy remit innumerable sins 3. Perfect in respect of Duration Because the hand writing of ordinances is taken away Col. 2.14 15. Blotting out the hand writing of ordinances that was against us which was contrary to us and took it out of the way nailing it to his Cross which was the Ceremonial Law wherein they did by their continual presenting Sacrifices and imposition of Hands upon them sign a Bill or Bond against themselves whereby a conscience of sin was retain'd Heb. 10.2 3. and a remembrance of sin renewed they could not settle the Conscience in any firm peace Heb. 9.9 they were compelled to do that every day whereby they did confess that sin did remain and want an expiation Hence is the Law called a ministration of condemnation 2 Cor. 3.9 because it puts them in mind of condemnation and compelled the people to do that which testified that the curse was yet to be abolished by virtue of a better Sacrifice This Hand writing which was so contrary to us was taken away nailed to his Cross torn in pieces wholly cancelled no more to be put in suit Whence in â—pposition to this continual remembrance of sin under the legal administâ—ation we read under the New Testament of Gods remembring sin no more Hâ—â— 10.3 17. Christ hath so compounded the business with Divine Justice that wâ— have the sins remitted never returning upon us and the renewal also of remissions upon daily sins if we truly repent For though there be a blacker Tincture in sins after conversion as being more deeply stain'd with ingratitude yet the Covenant of God stands firm and he will not take away his kindness Isa 54.9 10. And there is a greater affection in God to his Children than to his Enemies for these he loves before their Conversion with a love of benevolence but those with a love of complacency Will not God be as ready to continue his grace to those that are penitent as to offer it to offending Rebels Will he refuse it to his Friends when he intreats his Enemies Not that any should think that because of this duration they have liberty to sin and upon some trivial Repentance are restored to God's favour No where Christ is made Righteousness he is made Sanctification His Spirit and Merit go together A new Nature and a New State are Concomitants and he that sins upon presumption of the grand Sacrifice never had any share in it V. The Effect of Pardon That is Blessedness 1. The greatest evil is taken away sin and the dreadful consequents of it Other evils are temporal but those know no period in a doleful Eternity There is more evil in sin than good in all the creatures Sin stript the fallen Angels of their Excellency and dispossessed them of the Seat of Blessedness It fights against God it disparages all his Attributes it deforms and destroys the creature Rom. 7.13 Other evils may have some mixture of good to make them tolerable but sin being exceeding sinful without the mixture of any good engenders nothing but destruction and endless damnation Into what miseries afflictions sorrows hath that one sin of Adam hurl'd all his posterity what screechings wounds pangs horrours doth it make in troubled Consciences How did it deface the Beauty of the Son of God that created and upheld the World with sorrow in his Agonies and the stroak of Death on the Cross How many thousands millions of poor creatures have been damned for sin and are never like to cease roaring under an inevitable Justice Ask the damned and their groans yellings howlings will read thee a dreadful Lecture of sins sinfulness and the punishment of it And is it not then an inestimable blessedness to be delivered from that which hath wrought such deplorable Executions in the World 2. The greatest Blessings are conferred Pardon is God's Family-Blessing and the peculiar mercy of his choicest darlings He hands out other things to wicked men but he deals out this only to his Children 1. The Favour of God Sin makes thee Satan's Drudge but pardon makes thee God's Favourite We may be sick to death with Lazarus and be God's Friends sold to slavery with Joseph and yet be dear to him thrown into a Lions Den with Daniel and be greatly beloved poor with Lazarus who had only Doggs for Chirurgions to dress his Sores and yet have a Title to Abraham's bosom But we can never be beloved if we are unpardoned no share in his friendship his love his inheritance without a pardon All created evils cannot make us loathsom in a justified State nor all created goods make us lovely under guilt Sin is the