was committed in the midst of Paradise God had enrich'd him with Variety of Mercies he had stamp'd his own Image upon him he had made him Lord of the World gave him of all the Trees of the Garden to eat one only excepted and now to take of that Tree This was high Ingratitude this was like the Dye to the Wool which made it Crimson When Adam's Eyes were open'd and he saw what he had done well might he be asham'd and hide himself to sin in the midst of Paradise How could he look God in the Face without Blushing 3. In Adam's Sin was Discontent Had not he been discontented he would never have sought to have alter'd his Condition Adam one would think had enough he differed but little from the Angels he had the Robe of Innocence to cloath him and the Glory of Paradise to crown him yet he was not content he would have more he would be above the ordinary Rank of Creatures How wide was Adam's Heart that a whole World could not fill it 4. Pride in that he would be like God This Worm that was but newly crept out of the Dust now aspires after a Deity Ye shall be as gods saith Satan And Adam hoped to have been so indeed he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient But by climbing too high he got a Fall 5. Disobedience God said Thou shalt not eat of the Tree he would eat of it tho' it cost him his Life Disobedience is a Sin against Equity it is equal we should serve him from whom we have our Subsistance God gave Adam his Allowance therefore it was but equal he should give God his Allegiance therefore Disobedience was against Equity How could God endure to see his Laws trampled on before his Face This made God place a flaming Sword at the end of the Garden 6. Curiosity to meddle with that which was out of his Sphere and did not belong to him God smote the Men of Bethshemesh but for looking into the Ark 1 Sam. 6.19 Adam would be prying into God's Secrets and tasting what was forbidden 7. Wantonness Though Adam had choice of all the other Trees yet his Palate grew wanton and he must have this Tree Like Israel God sent them Manna Angels Food aye but they had an hankering after Quails it was not enough God did supply their Wants unless he would satisfie their Lusts. Adam had not only for Necessity but for Delight yet his wanton Palate lusted after forbidden Fruit. 8. Sacriledge The Tree of Knowledge was none of Adam's yet he took of it and did sacrilegiously rob God of his Due It was counted a great Crime in Harpalus to rob the Temple and steal the Silver Vessels So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself Sacriledge is double Theft 9. Murder Adam was a publick Person and all his Posterity were involved and wrapped up in him and he sinning did at one destroy all his Posterity if Free-grace did not interpose If Abel's Blood did cry so loud in God's Ears Gen. 4.10 The voice of thy brothers blood crieth unto me from the ground then how loud did the Blood of all Adam's Posterity cry against him for Vengeance 10. Presumption Adam presumed of God's Mercy he blessed himself saying he should have Peace he thought though he did transgress he should not die God would sooner reverse his Decree then punish him high Presumption What an heinous sin then was Adam's breach of Covenant Use. One sin may have many sins in it We are apt to have slight thoughts of sin it is but a little one How many sins were in Adam's sin O take heed of any sin As in one Volume there may be many Works bound up so there may be many sins in one sin 3. The dreadfulness of the Effect It hath corrupted Man's Nature How rank is that Poison a drop whereof should poison a whole Sea And how deadly is that sin of Adam that should poison all Mankind and bring a Curse upon them till it be taken away by him who was made a Curse for us Original SIN Quest. XII DID all Mankind fall in Adam's Transgression Answ. The Covenant being made with Adam not only for himself but for his Posterity all Mankind descending from him by ordinary Generation sinned in him and fell within his first Transgression Rom. 5.12 By one man sin entred into the world and death by sin c. Adam being a Representative Person he standing we stood and he falling we fell we sinn'd in Adam so it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned Adam was the Head of Mankind and he being guilty we are guilty as the Children of a Traytor have their Blood stained Omnes unus ille Adam fuerunt Aug. All of us saith Austin sinn'd in Adam because we were part of Adam Object If when Adam fell all Mankind fell with him why then when one Angel fell did not all Fall Resp. The Case is not the same The Angels had no relation to one another they are called Morning Stars the Stars have no dependance one upon another But it is otherwise with us we are in Adam's loins as a Child is a Branch of the Parent we were part of Adam therefore he sinning we sinned Quest. How is Adam's sin made ours Resp. 1. By Imputation The Pelagians of old held that Adam's Transgression is hurtful to Posterity by Imitation only not by Imputation But the Text confutes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 2. Adam's sin is ours by Propagation Not only is the guilt of Adam's sin imputed to us but the pravity and corruption of his Nature is derived to us as Poison is carried from the Fountain to the Cistern This is that which we call Original Sin Psal. 51.5 In sin did my mother conceive me Adam's Leprosy cleaves to us as Naaman's Leprosy did cleave to Gehazi 2 Kings 5.27 This Original Concupiscence is called 1. The Old Man Eph. 4.22 It is said to be the Old man not that it is weak as Old men are but for its long standing and because of its deformity In old age the fair blossoms of Beuty fall so Original sin is the Old man because it hath withered our Beauty and made us deformed in God's Eye 2. Original Concupiscence is called the Law of sin Rom. 7.25 Original sin hath vim coactivam the power of a Law A Law binds the Subject to Allegiance Men must needs do what sin will have them when they have both the love of sin to draw them and the law of sin to force them In Original sin there is something privative and something positive 1. Something privative Carentia justitiae debitae we have lost that excellent quintissential frame of Soul which once we had Sin hath cut the lock of original purity where our strength lay 2. Something positive Original sin hath contaminated and
God is not bound to force his Mercies upon Men If they wilfully oppose the offer of Grace there sin is to be taxed as the cause of their perishing and not God's justice 2. See the difference between God and a great part of the World they are unjust 1. In their Courts of Judicature they pervert Justice Isa. 10.1 They decree unrighteous decrees The Hebrew word for a Judges Robe Magnil signifies Prevarication Deceit or Injustice It is often truer of the Judge then the Robe The Judge deserves rather to have that Name than the Robe What is a good Law without a good Iudge Injustice lies in two things either not to punish where there is a Fault or to punish where there is no Fault how frequent Again 2. Unjust in their Dealings This is 1. either in using false weights Hos. 12.7 The Balances of deceit are in his hand 'T is sad to have the Bible in one hand and false Weights in the other Or 2. in adulterating Commodities Isa. 1.22 Thy wine is mixed with water when they mix bad grain with good yet sell it for pure grain I can never believe he is good in the first Table who is not good in the second He cannot be godly who is not just Though God doth not bid you be Omnipotent as he is yet be Just as he is Use 2. Imitate God in Justice Let Christ's golden Maxim be observed Matth. 7.12 What you would have men do to you do ye even so to them You would not have them wrong you neither do you them rather suffer wrong than do wrong 1 Cor. 6.7 Why do ye not rather take wrong O be exemplary for Justice Let Justice be your Ornament Iob 29.14 I put on Righteousness viz. Justice as a Robe and a Diadem A Robe for its graceful Beauty and I put it on induebam justitiam A Judge puts on his Robe and puts it off again at Night but Iob did so put on Justice as he did not put it off till Death semper vestiti We must not lay off this Robe of Justice till we lay down our Tabernacle If you have any thing of God in you you will be like him By every unjust Action you do deny your selves to be Christians you stain the glory of your Profession Heathens will rise up in Judgment against you The Sun might sooner alter its Course than he could be turned from doing Justice Use 3. If God be just there will be a Day of Judgment Now things are out of Course Sin is rampant Saints are wronged they are often cast in a righteous Cause they can meet with no Justice here Justice is turned into Wormwood but there is a day coming when God will set things right he will do every Man Justice he will crown the righteous and condemn the wicked Acts 17.31 He hath appointed a day c. If God be a just God he will take vengeance God hath given Men a Law to live by they break it there must be a day for the Execution of Offenders a Law not executed is but like a Wooden Dagger for a show At the last Day God's Sword shall be drawn out against Offenders then his Justice shall be reveal'd before all the World God will judge in righteousness Acts 17.31 Shall not the Iudge of all the world do right Gen. 18.25 The Wicked shall drink a Sea of Wrath but not sip one Drop of Injustice At that day shall all Mouths be stopped and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men. Use 4. Comfort to the true Penitent As God is a just God he will pardon him Homo agnoscit Deus ignoscit 1 Joh. 1.9 If we confess our sins i. e. confess and forsake he is just to forgive us our sins Not only merciful but just Why just because he hath promised to forgive such Prov. 28.13 If thy heart hath been broken for and from Sin thou maist not only plead God's Mercy but his Iustice for the pardoning thy sin Shew him his Hand and Seal he cannot deny himself The Mercy of GOD. THE next Attribute is God's Goodness or Mercy Mercy is the Result and Effect of God's Goodness Psal. 33.5 Psal. 119.64 So then this is the next Attribute God's Goodness or Mercy The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters when they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great both these meet in God Greatness and Goodness Majesty and Mercy God is 1. Essentially good in himself And 2. Relative good to us They are both put together Psal. 119.68 Thou art good and dost good This Relative goodness is nothing else but his Mercy which is an innate Propensness in God to pity and succour such as are in Misery Concerning God's Mercy 1 st I shall lay down these Twelve Positions 1. It is the great Design of the Scripture to represent God as Merciful This is a Loadstone to draw Sinners to him Exod. 34.6 The Lord merciful gracious long-suffering abundant in goodness c. Here are six Expressions to set forth God's Mercy and but one to set forth his Justice who will by no means clear the Guilty Psal. 57.10 God's mercy is great above the heavens Psal. 108.4 God is represented as a King and a Rain-bow was about his Throne Rev. 4.2 3. The Rain-bow was an Emblem of Mercy The Scripture doth oftner represent God in his white Robes of Mercy then with his Garments rolled in Bloud oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath Pronior est Deus ad parcendum quam ad puniendum Mercy is his darling Attribute which he most delights in Mic. 7.18 Mercy pleaseth him 'T is delightful to the Mother saith Chryso'stom to have her Breasts drawn So it is to God to have the Breasts of his Mercy drawn Isa. 27.4 Fury is not in me That is I do not delight in it Acts of Severity are rather forc'd from God he doth not afflict willingly Lam. 3.33 The Bee naturally gives Honey it stings only when it is provoked God doth not punish till he can bear no longer Jer. 44.22 So that the Lord could bear no longer because of the evil of your doings Mercy is God's right Hand that he is most us'd to Inflicting of Punishment is call'd God's strange Work Isa. 28.21 he is not used to it And when the Lord would shave off the Pride of a Nation he is said to hire a Rasor as if he had none of his own Isa. 7.20 He shall shave with a rasor that is hired He is slow to anger Psal. 103.8 But ready to forgive Psal. 86.5 Position 3. There is no Condition but we may spie Mercy in it When the Church was in Captivity she cries out It is of the Lord's mercies that we are not consumed Lam. 3.22 Geographers write of Syracuse in Sicily it is so scituated that the Sun is never out
the adoption and the glory But now in the time of Gospel the Chartar is enlarged and the believing Gentiles are within the Line of Communication and have a Right to the Priviledge of Adoption as well as the Iews Acts 10.35 In every nation he that feareth God and worketh righteousness is accepted with him Position 2. Adoption takes in both Sexes Females as well as Males 2 Cor. 6.18 I will be a Father unto you and ye shall be my sons and daughters I have read in some Countries Females are excluded from the Supream Dignity as by the Salique Law in France no Woman can inherit a Crown But if we speak of Spiritual Priviledges Females are as capable as Males Every gracious Soul of whatever Sex lays claim to Adoption and hath an Interest in God as a Father Ye shall be my sons and daughters saith the Lord Almighty Position 3. Adoption is an Act of pure Grace Eph. 1.5 Having predestinated us to the adoption of children according to the good pleasure of his will Adoption is a Mercy spun out of the Bowels of Free-grace all by Nature are Strangers therefore have no Right to Sonship only God is pleased to adopt one and not another to make one a Vessel of Glory another a Vessel of Wrath. The adopted Heir may cry out Lord how is it thou wilt show thyself to me and not unto the World Quest. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Filiation or Adoption is Resp. Adoption is the taking a Stranger into the Relation of a Son and Heir So Moses was the adopted Son of King Pharoah's Daughter Exod. 2.10 And Esther was the adopted Child of her Cousin Mordecai Esth. 2.7 Thus God adopts us into the Family of Heaven and God in adopting us doth two things 1. He Ennobles us with his Name he who is adopted bears his Name who adopts him Rev. 3.12 I will write on him the name of my God 2. God consecrates us with his Spirit Whom he Adopts he Anoints whom he makes Sons he makes Saints When a Man adopts another for his Son and Heir he may put his Name upon him but he cannot put his Disposition into him if he be of a morose rugged Nature he cannot alter it But whom God adopts he sanctifies He doth not only give them a new Name but a new Nature 2 Pet. 1.4 God turns the Wolf into a Lamb he makes the Heart humble and gracious he works such a Change as if another Soul did dwell in the same Body Quest. From what State doth God take us when he adopts us Resp. From a State of Sin and Misery King Pharoah's Daughter took Moses out of the Ark of Bulrushes in the Water and adopted him for her Son God did not take us out of the Water but out of our Bloud and adopted us Ezek. 16. God adopted us from Slavery It is a Mercy to redeem a Slave but it is more to adopt him Quest. To what God adopts us Resp. He adopts us to a State of Excellency it were much for God to take a Clod of Dust and make it a Star it is more for God to take a Piece of Clay and Sin and adopt it for his Heir 1. God adopts us to a State of Liberty Adoption is a State of Freedom A Slave being adopted is made a free Man Gal. 4.7 Thou art no more a servant but a son Quest. How is an adopted Son free Resp. 1. Not to do what he list he is freed from the Dominion of Sin the Tyranny of Satan the Curse of the Law 2. He is free in the manner of Worship he hath God's free Spirit which makes him free and chearful in his Service of God he is joyful in the house of prayer Isa. 56.7 2. God adopts us to a State of Dignity God makes us Heirs of Promise God Instals us into Honour Isa. 43.4 Since thou wast precious in my sight thou hast been honourable The Adopted are God's Treasure Exod. 19.5 His Jewels Mal. 3.17 His first Born Heb. 12.23 They have Angels for their Life-guard Heb. 1.14 They are of the Bloud-Royal of Heaven 1 Iob. 3.9 The Scripture hath set forth their Spiritual Heraldry they have their Escutcheon or Coat-armour Sometimes they give the Lyon for their Courage Prov. 28.1 Sometimes the Dove for their Meekness Cant. 2.14 Sometimes the Eagle for their Sublimeness Isa. 40.31 Thus you see their Coat of Arms display'd but what is Honour without Inheritance God adopts all his Sons to an Inheritance Luke 12.32 It is your Father's good pleasure to give you a kingdom 'T is no Disparagment to be the Sons of God To reproach the Saints is as if Shimei had reproached David when he was going to be made King Adoption ends in Coronation The Kingdom God gives his adopted Sons and Heirs excels all Earthly Monarchies 1. In Riches Rev. 21.21 the Gates of Pearl and the Streets of pure Gold and as it were transparent Glass 2. In Tranquility it is peaceable the white Lily of Peace is the best Flower of a Prince's Crown Pax una triumphis innumeris melior No Divisions at Home or Invasions Abroad no more the Noise of the Drum or Canon but the Voice of Harpers harping the Hieroglyphick of Peace Rev. 14.2 3. In Stability other Kingdoms are corruptible though they have Heads of Gold yet Feet of Clay but this Kingdom into which the Saints are adopted runs parallel with Eternity 't is a Kingdom that cannot be shaken Heb. 12.28 The Heirs of Heaven reign for ever and ever Rev. 22.5 Quest. What is the Organical or Instrumental Cause of Adoption Resp. Faith interests us in the Priviledge of Adoption Gal. 3.26 Ye are all the children of God by faith in Christ Iesus Before Faith be wrought we are Spiritually Illegitimate we have no relation to God as a Father an Unbeliever may call God Iudge but not Father Faith is the filiating Grace it confers upon us the Title of Sonship and gives us right to inherit Quest. Why Faith is the Instrument of Adoption more then any other Grace Resp. 1. Faith is a quickning Grace it is the Vital Artery of the Soul Hab. 2.4 The just shall live by faith Life makes us capable of Adoption dead Children are never adopted 2. Faith makes us CHRIST's Brethren and so GOD comes to be our Father Use 1. Branch 1. See the amazing Love of God in making us his Sons Plato gave God Thanks that he had made him a Man and not only a Man but a Philosopher but it is infinitely more that he should invest us with the Prerogative of Sons It is Love in God to feed us but more to adopt us 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God! It is an Ecce Admirantis a Behold of Wonder The Wonder of God's Love in adopting us will appear the more if we consider these six things 1. That God should adopt us when he
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
Temptation strikes at some Grace more than other As in tempting he aims at some Persons more than others so he aims at some Grace more than other and if he can prevail in this he knows what an advantage it will be to him If you ask what Grace it is that Satan in his Temptations doth most strike at I Answer it is the Grace of Faith He lays the Train of his Temptation to blow up the Fort of our Faith Fidei scutum percutit Why did Christ pray more for Peter's Faith than any other Grace Luk. 22.32 Because Christ saw that his Faith was most in danger the Devil was striking at this Grace Satan in Tempting Eve did labour to weaken her Faith Gen. 3.1 Yea hath God said ye shall not eat of every Tree of the Garden The Devil would perswade her that God had not spoken Truth and when he had once wrought her to distrust then she took of the Tree 'T is called Scutum fidei the Shield of Faith Ephes. 6.16 Satan in Tempting strikes most at our Shield he assaults our Faith True Faith though it cannot be wholly lost yet it may suffer a great Eclipse Though the Devil cannot by Temptation take away the Life of Faith yet he may the lively acting He cannot Gratiam diruere but he may debilitare Quest. But why doth Satan in Tempting chiefly set upon our Faith A. 1 King 22.31 Fight neither with small nor great save onely with the King So Faith is as it were the King of the Graces it is a Royal Princely Grace and puts forth the most Majestick and noble Acts therefore Satan fights chiefly with this Kingly Grace I shall shew you the Devils Policy in assaulting Faith most First Because this is the Grace doth Satan most Mischief it makes the most resistance against him 1 Pet. 5.9 Whom resist stedfast in Faith No Grace doth more bruise the Serpents Head than Faith Faith is both a Shield and a Sword defensive and offensive 1. It is a Shield A shield guards the Head defends the Vitals the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough 2. Faith is a Sword it wounds the Red Dragon Quest. How comes Faith to be so strong that it can resist Satan and put him to flight Answ. 1. Because Faith brings the strength of Christ into the Soul Sampson's strength lay in his Hair ours lies in Christ If a Child be assaulted it runs and calls to its Father for help So when Faith is assaulted it runs and calls Christ and in his Strength overcomes 2. Faith furnisheth it self with store of Promises the Promises are Faith's Weapons to fight with Now as David by Five Stones in his Sling wounded Goliah 2 Sam. 17.40 So Faith puts the Promises as Stones into its Sling I will never leave thee nor forsake thee Heb. 13.5 He will not break the bruised reed Matt. 12.20 He will not suffer you to be tempted above that ye are able 1 Cor. 10.13 The Lord will shortly bruise Satan under your feet Rom. 16.20 None shall pluck you out of my Fathers hands Joh. 10.29 Here are Five Promises like five Stones put in the Sling of Faith and with these a Believer wounds the Red Dragon Now Faith being such a Grace that doth so resist and wound Satan he will watch his opportunity that he may batter our shield though he cannot break it 2. Satan strikes most at our Faith and would weaken and destroy it because Faith hath a great influence upon all the other Graces Faith sets all the Graces a-work Like some rich Clothier that gives out a stock of Wool to the Poor and sets them all a Spinning So Faith gives out a stock to all the other Graces and sets them a working Faith sets Love a-work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5.6 Faith which worketh by love When once the Soul believes God's Love this kindles Love to God The believing Martyrs burned hotter in Love than in Fire Faith sets Repentance a-work When the Soul believes there is Mercy to be had and that this mercy is for him this sets the eyes a Weeping O saith the Soul that ever I should offend so gracious a God Repenting tears drop from the eye of Faith Mark 9.24 The Father of the Child cried out with tears Lord I believe Faith set his eyes abroach with Tears therefore the Devil hath most spight at Faith and by his Temptations would undermine it because it is such an Operative Grace it sets all the other Graces on work If the Devil cannot destroy our Faith yet if he can disturb it if he can hinder and stop the actings of Faith he knows all the other Graces will be lame and unactive If the Spring in a Watch be stopp'd it will hinder the motion of the Wheels If Faith be down all the other Graces are at a stand 21. Subtilty of Satan in Tempting is In broaching those Doctrines that are Flesh-pleasing Satan knows the Flesh loves to be gratified it cries out for ease and liberty it will not endure any yoke unless it be lined and made soft The Devil will be sure so to lay his bait of Temptation as to please and humour the flesh The Word saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strive as in an Agony to enter into Glory Crucifie the Flesh Take the Kingdom of Heaven by holy Violence Now Satan to enervate and weaken these Scriptures comes with Temptations and flatters the Flesh. He tells Men there needs no such Strictness Why so much zeal and violence a softlier pace will serve sure there is an easier way to Heaven There needs no breaking the heart for Sin do but confess to a Priest or tell over a few Beads or say some Ave Maries and this will procure you a Pardon and give you admission into Paradise Or the Devil can go another way to work if he sees Men startle at Popery then he stirs up the Flattering Antinomian and he comes in another Disguise and saith What needs all this cost What needs Repenting Tears These are legal VVhat need you be so strict in your Obedience Christ hath done all for you you may make use of your Christian Liberty This Temptation draws away many it takes them off from strictness of life He who sells cheapest shall have most Customers The Devil knows this is a cheap easie Doctrine which will please the flesh and he doth not doubt but he shall have Customers enough 22. Subtilty of Satan in Tempting is in Reference to Holy Duties His policy is either to hinder from duty or discourage in duty or put Men on too far in duty I. To hinder from Duty as 1 Thes. 2.18 I would have come once and again but Satan hindred me So many Duties of Religion had been performed but Satan hindered The hand of Ioab is in this There are Three Duties which the Devil is an enemy to and labours to keep us from 1. Meditation He will let Men
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
Hell is heated to throw Lyars into Rev. 22.15 Without are Dogs and Sorcerers and Whoremongers and whosoever loveth and telleth a Lye 9. The Evil Tongue is the Flattering Tongue That will speak fair to ones Face but will defame Pro. 26.25 He that hateth dissembleth with his Lips When he speaketh fair believe him not Dissembled Love is worse than Hatred Some can commend and reproach flatter and hate Honey in their Mouths but a sting of Malice in their Hearts Better are the Wounds of a Friend than the Kisses of such an Enemy Hierome saith The Arrian Faction pretended Friendship they saith he kissed my Hands but slandered me and sought my Ruine Many have dissembling Tongues they can say Your Servant and lay Snares Prov. 29.5 A Man that flattereth his Neighbour spreadeth snares for his Feet You oft think you have a Frieâ—d in your Bosom but he proves a Viper To dissemble Love is no better than a Lye for there is a pretence of that Love which is not Many are like Ioab 2 Sam. 20.9 And Joab said to Amasa art thou in Health my Brother and he took him by the Beard to kiss him and he smote him in the Fifth Rib that he dyed Impia sub dulci melle venena latent For my part I much question his Truth towards God that will flatter and lye to his Friend He who counterfeits love to his Friend is worse than he that Coins counterfeit Money God will bring such an one to shame at last Prov. 26.26 Whose hatred is covered by deceit his Wickedness shall be shewed before the whole Congregation 10. The Evil Tongue is the Tongue given to Boasting Iam. 3.5 The Tongue is a little Member and boasteth great things There is an Holy boasting Psal. 44.8 In God we boast all the Day when we triumph in his Power and Mercy But it is a sinful boasting when Men display their Trophies boast of their own Worth and Eminency that others may admire and cry them up A Man's sâ—lf is his Idol and he loves to have this Idol worshipped Acts 5.36 There arose up Theudas boasting himself to be Somebody 2. Sinful boasting is when Men boast of their Sins Psal. 52. 1. Why boastest thou thy self in mischief O mighty Man Some boast how wicked they have been how many they have made drunk how many they have deflowered As if a Beggar should boast of his Sores or a Thief boast of being burnt in the Hand Such as boast of their sinful Exploits will have little cause to rejoice or hang up their Trophies when they come to Hell XI The Evil Tongue is the Swearing Tongue Matth. 5.34 Swear not at all The Scripture allows an Oath for the ending of a Controversie and to clear the Truth Heb. 6.16 But in ordinary discourse to use an Oath and so to take God's Name in Vain is sinful Swearing may be called the unfruitful Work of Darkness there is neither Pleasure nor Profit in it 't is like an Hook the Fish comes to without a Bait. Ier. 23.10 Because of Swearing the Land Mourns Some think it the grace of their Speech but will God reckon with Men for idle Words what will he do for sinful Oaths Obj. But it is only a petty Oath they but Swear by their Faith Answ. Sure they which have so much Faith in their Mouth have none in their Heart But it is my Custom Is this an excuse or an aggravation of the Sin If a Malefactor should be Arraigned for Robbing and he should say to the Judge Spare me it is my Custom to rob on the Highway the Judge would say Thou shalt the rather die For every Oath thou Swearest God puts a drop of Wrath into his Viol. Obj. But may some think what though now and then I Swear an Oath Words are but Wind Answ. But they are such a Wind as will blow thee into Hell without repentance 12. The Railing Tongue is an evil Tongue This is a Plague-Sore breaking out at the Tongue when we give opprobrious Language When the Dispute was between the Arch-Angel and the Devil about the Body of Moses Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him but said The Lord rebuke thee The Arch-Angel durst not rail against the Devil Railing oft ends in Reviling and so Men bring themselves into a Praemunire and are in danger of Hell-Fire Matth. 5.22 13. The Seducing Tongue is an evil Tongue The Tongue that by fine Rhetorick decoys Men into Error Rom. 16.18 By fair Speechs they deceive the hearts of the simple A fair Tongue can put off bad Wares Error is bad Ware which a seducing Tongue can put off The Deceit lies in this a smooth Tongue can make Error look so like Truth that you can hardly know them asunder As thus in Iustification Christ bears infinite Love to justified Persons this is a glorious Truth but under this Notion the Antinomian presseth Libertinism Believers may take more liberty to sin and God sees no Sin in them Thus by crying up Iustification they destroy Sanctification Here is the Seducing Tongue and Error is as dangerous as Vice One may die by Poyson as well as a Pistol 14. The evil Tongue is the cruel Tongue that speaks to the wounding the hearts of others The Tongue is made almost in the fashion of a Sword and the Tongue is sharp as a Sword Psal. 57.4 Their Tongue is a sharp Sword Kind loving Words should be spoken to such as are of a heavy heart Iob 6.14 To him that is afflicted pity should be shown Healing Words are fittest for a broken heart but that is a cruel unmerciful Tongue which speaks such Words to the afflicted as cut them to the heart Psal. 69.26 They talk to the grief of those whom thou hast wounded Hannah was a Woman of a troubled Spirit 1 Sam. 1.10 She was in bitterness of Soul and wept sore And now Eli ver 14. said unto her How long wilt thou be drunken Put away thy Wine from thee This Word was like pouring Vinegar into the Wound When Iob was afflicted with God's Hand his Friends instead of comforting him tell him he was an Hypocrite Iob 11.2 These were cutting Words which went to his heart Instead of giving him Cordials in his fainting they use Corrosives This is to lay more weight upon a dying Man 15. The evil Tongue is the murmuring Tongue Iude 16. These are Murmurers Murmuring is Discontent breaking out at the Lips Men quarrel with God and tax his Providence as if he had not dealt well with them Why should any murmur or be discontented at their Condition Doth God owe them any thing Or can they deserve any thing at his hands Oh how uncomely is it to murmur at Providence It is fittest for a Cain to be Wroth with God Gen. 4.6 1. Murmuring proceeds from Unbelief When men distrust God's Promise then they murmur at his Providence Psal. 106.24 25. They believed not his Word but murmured When Faith