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
9.21 then well may we look upon it as a favour to be taken into his Royal Service Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour 'T is more Honour to serve God than to have Kings serve us Every Subject of this King is Crowned with Regal Honour Rev. 1.6 Who hath made us Kings Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom said Happy are these thy servants which stand continually before thee 1 Kings 10.8 so happy are those Saints who stand before the King of Heaven and wait on his Throne Br. 2. If God be such a Glorious King crowned with Wisdom armed with Power bespangled with Riches then it showes us what Prudence it is to have this King to be ours To say as Psal. 5.2 My King and my God 'T is counted great Policy to be on the strongest side if we belong to the King of Heaven we are sure to be on the strongest side The King of Glory can with ease destroy his Adversaries he can pull down their Pride befool their Policy restrain their Malice That stone cut out of the Mountains without hands which smote the Image Dan. 2.34 was an emblem saith Austin of Christs Monarchical Power conquering and triumphing over his enemies If we are on Gods side we are on the strongest side he can with a Word destroy his enemies Psal. 2.5 Then shall he speak to them in his wrath nay he can with a Look destroy them Iob 40.12 Look upon every one that is proud and bring him low It needs cost God no more to confound those who rise up against him than a look a cast of the eye Exod. 14.24 In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire and troubled their host and took off their chariot-wheels What Wisdom is it then to have this King to be ours then we are on the strongest side VSE II of Exhortation Br. 1. If God be so Glorious a King full of Power and Majesty let us trust in him Psal. 9.10 They that know thy name will put their trust in thee Trust him with your Soul you cannot put this Jewel in safer hands and trust him with Church and State Affairs He is King Exod. 15.3 The Lord is a man of war he can make bear his holy Arm in the eyes of all the Nations If means fail he is never at a loss there are no impossibles with him he can make the dry bones live Ezek. 37.10 As a King he can command and as a God he can create Salvation Isa. 65.18 I create Ierusalem a rejoycing Let us trust all our affairs with this great King Either God can remove Mountains or can leap over them Cant. 2.8 Br. 2. If God be so great a King let us fear him Ier. 5.22 Fear ye not me saith the Lord Will ye not tremble at my presence We have enough fear of Men. Fear makes danger appear greater and sin lesser but let us fear the King of Kings who hath power to cast Body and Soul into Hell Luke 12.5 As one wedge drives out another so the fear of God would drive out all base carnal fear Let us fear that God whose Throne is set above all Kings they may be Mighty but he is Almighty Kings have no Power but what God hath given them their Power is limited his is infinite Let us fear this King whose eyes are as lamps of fire Rev. 1.14 The mountains quake at him and the rocks are thrown down by him Nahum 1.6 If he stamps with his foot all the Creatures are presently up in a battalio to fight for him O tremble and fear before this God Fear is Ianitor Animae it is the Door-keeper of the Soul it keeps Sin from entring Gen. 39.9 How can I do this great wickedness and sin against God 3 Br. If God be so Glorious a King he hath jus virae necis He hath the power of Life and Death in his Hand Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven they employ their power against God who with their Scepter beat down his Truth which is the most Orient Pearl of his Crown who crush and persecute his People which are the Apple of his Eye Zach. 2.8 Who trample upon his Laws and Royal Edicts which he hath set forth Psal. 2.3 What is a King without his Laws Let all that are invested with worldly Power and Grandeur take heed how they oppose the King of Glory The Lord will be too hard for all that come against him Iob 40.9 Hast thou an Arm like God Wilt thou measure Arms with the Almighty Shall a little Child go to fight with an Arch-angel Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the day that I shall deal with thee Christ will put all his Enemies at last under his Feet Psal. 110.1 All the Multitude of the Wicked who set themselves against God shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God and to be trodden by him till their blood comes forth The King of Glory will come off Victor at last Men may set up their Standard but God alwaies sets up his Trophies of Victory the Lord hath a golden Scepter and an iron Rod Psal. 2.9 Those who will not bow to the one shall be broken by the other 4. Br. Is God so great a King having all Power in Heaven and Earth in his Hand let us learn Subjection to him Such as have gone on in Sin and by their Impieties hung out a Flag of defiance against the King of Heaven Oh come in quickly and make your Peace submit to God Psal. 2.12 Kiss the Son least he be angry Kiss Christ with a Kiss of Love and a Kiss of Obedience obey the King of Heaven when he speaks to you by his Ministers and Ambassadors 2 Cor. 5.20 when God bids you fly from Sin and espouse Holiness obey him to obey is better then Sacrifice To obey God saith Luther is better then to work Miracles Obey God willingly Isa. 1.19 That is the best obedience that is chearful as that is the sweetest Honey which drops out of the Comb Obey God swiftly Zech. 5.9 I lift up mine eyes and behold two Women and the wind was in their Wings Wings are swift but wind in the wings denotes great swiftness such should our obedience to God be Obey the King of Glory Vse III. Comfort to those who are the Subjects of the King of Heaven God will put forth all his Royal Power for their Succour and Comfort 1. The King of Heaven will plead their Cause Ier. 51.36 I will plead thy Cause and take Vengeance for thee 2. He will protect his People He sets an invisible guard about them Zech. 2.5 I will be a Wall of Fire to her rounâ— about A wall that
Organs in God's Spiritual Temple are going How sad is it that God hath no more of his Glory from us this way Many are full of Murmurings and Discontents but seldom do they bring Glory to God by giving him the Praise due to his Name We read of the Saints having Harps in their hand Rev. 5.8 the Emblem of Praise Many have Tears in their eyes and Complaints in their mouth but few have Harps in their hand blessing and glorifying of God let us Honour God this way Praise is the Quit-rent we pay to God while God renews our Lease we must renew our Rent 12. We glorifie God by being zealous for his Name Numb 25.11 Phinehas hath turned my wrath away while he was zealous for my sake Zeal is a mixed Affection a Compound of Love and Anger it carries forth our Love to God and Anger against Sin in a most intense manner Zeal is impatient of God's Dishonour a Christian fired with Zeal takes a Dishonour done to God worse then an Injury done to himself Rev. 2.2 Thou canst not bear them that are evil Our Saviour Christ did thus glorifie his Father he being baptized with a Spirit of Zeal drove the Money-changers out of the Temple Iob. 2.14 and 17. The zeal of thine house hath eaten me up 13. We glorifie God when we have an eye at God both in our Natural and in our Civil Actions 1. In our Natural Actions in eating and drinking 1 Cor. 10.31 Whether therefore ye eat or drink do all to the glory of God A gracious Person holds the Golden Bridle of Temperance he takes his Meat as a Medicine to heal the Decays of Nature and that he may be the fitter by the strength he receives for the Service of God he makes his Food not Fuel for Lust but Help to Duty 2. In buying and selling we do all to the Glory of God the Wicked live upon unjust Gain either by falsifying the Ballance Hos. 12.7 The ballances of deceit are in his hand While Men make their Weights lighter they make their Sins heavier or by exacting more then the Commodity is worth they do not for fourscore write down fifty but for fifty fourscore they exact double the Price that a thing is worth But then we buy and sell to the Glory of God when in our buying and selling we observe that Golden Maxim To do to others as we would have them do to us Matth. 7.12 When we so sell our Commodities that we do not sell our Conscience Acts 24.16 Herein do I exercise myself to have always a conscience void of offence towards God and toward men This is to glorifie God when we have an eye at God in all our Civil and Natural Actions and will do nothing that may reflect any Blemish on Religion 14. We glorifie God by labouring to draw others to God we convert others and so make them Instruments of glorifying God We should be both Diamonds and Loadstones Diamonds for the Lustre of Grace and Loadstones for our attractive Vertue in drawing others to Christ Gal. 4.19 My little children of whom I travel c. This is a great way of glorifying God when we break the Devil's Prison and turn Men from the Power of Satan to God 15. We glorifie God in an high manner when we suffer for God and Seal the Gospel with our Bloud Joh. 21.18 19. When thou shalt be old another shall gird thee and carry thee whither thou wouldst not This spake he signifying by what death he should glorifie God God's Glory shines in the Ashes of his Martyrs Isa. 24.15 Wherefore glorifie the Lord in the fires Micaiah was in the Prison Isaiah sawn asunder Paul beheaded Luke hanged on an Olive-tree thus did they by their Death glorifie God The Sufferings of the Primitive Saints did Honour God and make the Gospel famous in the World What would others say See what a good Master they serve and how they love him that they will venture loss of all in his Service The Glory of Christ's Kingdom doth not stand in Worldly Pomp and Grandeur as other Kings but it is seen in the chearful Sufferings of his People The Saints of old loved not their lives to the Death Rev. 12.11 They snatch'd up Torments as so many Crowns God grant we may thus glorifie him if he calls us to it many pray Let this cup pass away but not Thy will be done 16. We glorifie God when we give God the Glory of all we do Herod when he had made an Oration and the People gave a shout saying It is the voice of a God and not of a Man and he took this Glory to himself the Text saith Immediately the angel of the Lord smote him because he gave not God the glory and he was eaten of worms Acts 12.23 Then we glorifie God when we sacrifice the Praise and Glory of all to God 1 Cor. 15.10 I labour more abundantly then they all A Speech one would think savoured of Pride but the Apostle pulls the Crown from his own Head and sets it upon the Head of Free-grace Yet not I but the grace of God which was with me As Ioab when he fought against Rabbah sent for King David that he might carry away the Crown of the Victory 2 Sam. 12.28 so a Christian when he hath gotten power over any Corruption or Tentation sends for Christ that he may carry away the Crown of the Victory as the Silk-worm when she weaves her curious Work she hides herself under the Silk and is not seen so when we have done any thing Praise-worthy we must hide ourselves under the Vail of Humility and transfer the Glory of all we have to done God Constantine did use to write the Name of Christ over his Door so should we write the Name of Christ over our Duties let him wear the Garland of Praise 17. We glorifie God by an holy Life Christianorum religio haâ—c sine macula vivere lactant As a bad Life doth dishonour God 1 Pet. 2.9 Ye are an holy nation that ye should shew forth the praises of him that hath called you Rom. 2.24 The name of God is blasphemed among the Gentiles through you Epiphanius saith That the Loosness of some Christians in his time made many of the Heathen shun the Company of the Christians and would not be drawn to hear their Sermons So by our exact Bible-conversation we glorifie God though the main Work of Religion lies in the Heart yet our light must so shine that others may behold it the chief of Building is in Foundation yet the Glory of it is in Frontis-piece so Beauty in the Conversation When the Saints who are called Jewels cast a sparkling Lustre of Holiness in the Eyes of the World when they walk as Christ walked 1 Ioh. 2.6 when they live as if they had seen the Lord with bodily Eyes and been with him upon the Mount then they adorn Religion and bring Revenues of Glory to the Crown of
Influence as the Body of the Sun is in Heaven it only sends forth its Beams and Influences to the Earth or as a King who is in all places of his Kingdom Authoritative by his Power and Authority but he is personally in his Throne Resp. But to answer God who is Infinite is in all places at once not only by his Influence but his Essence for if his Essence fills all places then he must needs be there in Person But Ergo Minor in Ier. 23.24 Do not I fill heaven and earth Object But doth not God say Heaven is his Throne Isa. 66.1 Resp. It is also said that an humble Heart is his Throne Isa. 57.15 The humble Heart is his Throne in regard of his gracious Presence and Heaven is his Throne in regard of his glorious Presence and yet neither of these Thrones will hold him for the Heaven of Heavens cannot contain him Object But if God be Infinite in all places then he is in places impure and he mingles with that Impurity Resp. Though God be in all places in the Heart of a Sinner by his Inspection and in Hell by his Justice yet he doth not mingle with that Impurity or receive the least tincture of Evil Divina natura non est immista rebus aut sordibus inquinata Aug. No more then the Sun shining on a Dunghil is defiled or its Beauty spotted or then Christ going among Sinners was defiled his Godhead was a sufficient Antidote against Infection Reason why God must needs be Infinite in all places at once not only in regard of the Simplicity and Purity of his Nature but in regard of his Power which being so glorious who can set him Bounds or prescribe him a Circuit to walk in 'T is as if the Drop should go to limit the Ocean or the Star to set the Sun its Bounds Use 1. It condemns the Papists who would make more things Infinite then the Godhead they hold that Christ's Body is in many places at once that it is in Heaven and in the Bread and Wine in the Sacrament Though Christ as he is God is Infinite and in all places at once yet as Man he is not Christ when he was on Earth his Manhood was not in Heaven though his Godhead was and now he is in Heaven his Manhood is not on Earth though his Godhead be Heb. 10.5 't is spoken of Christ A body hast thou prepared me This Body cannot be in all places at once for then it is no more a Body but a Spirit Christ's Body in Heaven though it be Glorified it is not Deified it is not Infinite for so it must be if it be both in Heaven and in the Bread and Wine by Transubstantiation If God be Infinite present in all places at once then it is certain he governs all things in his own Person he needs no Proxies or Deputies to help him carry on his Government He is in all places at an instant and manageth all Affairs both in the World and Heaven A King cannot be in all places of his Kingdom in his own Person therefore he is fain to govern by Deputies and Vicegerents and they often pervert Justice but God being Infinite needs no Deputies he is present in all places he sees all with his own Eyes and hears all with his own Ears he is every-where in his own Person therefore is fit to be the Judge of the World he will do every one Right If God be Infinite by his Omnipresency then see the Greatness and Immensness of the Divine Majesty What a Great God do we serve 1 Chr. 29.11 Thine O Lord is the greatness and the glory and the majesty and thou art exalted as head above all Well may the Scripture display the Greatness of his Glory who is Infinite in all places He transcends our weak Conceptions how can our finite Understanding comprehend him who is Infinite He is infinitely above all our Praises Neh. 9.5 Blessed be thy glorious name which is exalted above all blessing and praise O what a poor Nothing is Man when we think of God's Infiniteness as the Stars disappear at the rising of the Sun O how doth Man shrink into nothing when Infinite Majesty shines forth in his Glory Isa. 40.15 The nations are as a drop of the bucket or the small dust of the ballance O what a little of that Drop are we The Heathens thought they had sufficiently praised Iupiter when they called him Great Iupiter Of what Immense Majesty is God who fills all places at once his is excellent Greatness Psal. 150.2 If God be Infinite filling Heaven and Earth see what a full Portion the Saints have they have him for their Portion who is Infinite His Fulness is an Infinite Fulness and he is infinitely sweet as well as infinitely full If a Conduit be fill'd with Wine here is a sweet Fulness but still it is Finite but God's is a sweet Fulness and it is an Infinite He is infinitely full of Beauty of Love his Riches are call'd unsearchable Eph. 3.8 because they are Infinite Stretch your Thoughts as much as you can there 's that in God exceeds it is an Infinite Fulness He is said to do abundantly for us above all that we can ask Ephes. 3.20 What cannot an ambitious Spirit ask he can ask Crowns and Kingdoms Millions of Worlds but God can give more then we can ask because he is Infinite nay or think We can think what if all the Dust were turn'd to Silver if every Flower were a Ruby every Sand in the Sea a Diamond yet God can give more then we can think because he is Infinite O how rich are they who have the Infinite God for their Portion Well might David say The Lord is the portion of my inheritance the lines are fallen unto me in pleasant places and I have a goodly heritage Ps. 16.5 We may go with the Bee from Flower to Flower but we shall never have full Satisfaction till we come to the Infinite God Iacob said I have enough in Hebrew Li col I have all Gen. 33.11 because he had the Infinite God for his Portion God being an Infinite Fulness there is no fear of Want for any of the Heirs of Heaven though there be Millions of Saints and Angels which have a share in God's Riches yet he hath enough for them all because he is Infinite Though a thousand Men behold the Sun there is Light enough in the Sun for them all Put never so many Buckets into the Sea there 's Water enough in the Sea to fill them Though an innumerable Company of Saints and Angels are to be filled out of God's Fulness yet God being Infinite he hath abundantly enough to satisfie them God hath Land enough to give to all his Heirs there can be no want in that which is Infinite If God be Infinite he fills all places is every-where present this is sad to the Wicked God is their Enemy and they cannot escape him
and upbraideth not Jam. 1.5 Wisdom is in God tanquam in fonte as in the Fountain his wisdom is imparted not impaired his Stock is not spent by giving Go then to God Lord do thou light my Lamp in thy Light ' I shall see Light give me wisdom to know the fallacies of my heart the subtilties of the old Serpent to walk jealously towards my self religiously towards thee prudently towards others guide me by thy Counsel and afterwards receive me to Glory Of GOD's Power THE next Attribute is God's Power Iob 9.19 If I speak of strength lo he is strong In this Chapter is a magnificent Description of God's Power So he is strong The Hebrew word for strong ammytz signifies a conquering prevailing strength He is strong the Superlative Degree is intended here viz. He is most strong He is call'd Elshaddai God Almighty Gen. 17.1 His Almightiness lies in this he can do whatever is feasible Divines distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Power God hath both 1. He hath a Soveraign Right and Authority over Man He may do with his Creature as he please Who shall Dispute with God who shall ask him a Reason of his doings Dan. 4.35 He doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth and none can stay his Hand or say unto him what dost thou God sits Judge in the highest Court he calls the Monarchs of the Earth to the Barr and is not bound to give a reason of his proceedings Psal. 75.5 7. He putteth down one and raiseth up another He hath Salvation and Damnation in his power He hath the Key of Justice in his hand to lock up whom he will in the fiery Prison of Hell and he hath the Key of Mercy in his hand to open Heaven's Gate to whom he please This is the Name engraven upon his Vesture King of Kings and Lord of Lords Rev. 19.16 he sits Lord paramount and who can call him to account Isa. 46.10 I will do all my pleasure The World is God's Diocess and shall not he do what he will in his own Diocess He it was that turned King Nebuchadnezzar to grass and threw the Angels to Hell when they sinned that broke the head of the Babylonish Empire Isa. 14.12 How art thou fallen from Heaven O Lucifer thy pomp is brought down to the grave Who sets bounds to the Sea and bridles the proud Waves Job 38.11 God is the Supream Monarch all Power is seated originally in him and the powers that be are of God Rom. 13.1 Kings hold their Crowns from him Prov. 8.15 By me Kings reign 2. As God hath Authority so he hath Infinite Power What is Authority without Power He is mighty in strength Job 9.4 This Power of God is seen 1. In the Creation To Create requires an Infinite Power all the World cannot make a Fly God's Power in Creating is evident 1. Because he needs no Instruments to work with 't is proper to God to work without Tools 2. He needs no Matter to work upon first he creates Matter and then works upon it 3. He works without labour Psal. 33.9 He spake and it was done 2. The Power of God is seen in the Conversion of Souls Surely a mighty Power went to raise Christ from the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.20 The same power goes to draw a Sinner to God as drew Christ out of the Grave to Heaven Greater Power is put forth in Conversion than in Creation 1. When God made the World he met with no opposition as he had nothing to help him so he had nothing to hinder him But when he comes to convert a Sinner here he meets with opposition Satan opposeth him and the Heart opposeth him a Sinner is angry with Converting Grace 2. The World was the work of God's Fingers Psal. 8.3 Conversion is the work of God's Arm Luke 1.5 3. In the Creation God wrought but one Miracle he Spake the word but in Conversion he works many Miracles The Blind is made to see the Dead is raised the Deaf hears the Voice of the Son of God O the infinite Power of Jehovah Before his Scepter Angels vail and prostrate themselves Kings cast their Crowns at his Feet Amos 9.5 He toucheth the Mountains and they melt Job 9.6 He removes the Earth out of her place An Earthquake makes the Earth tremble upon her Pillars but God shakes it out of its place he can remove the Earth from its Center God can do what he will his Power is as large as his Will Were Men's power as large as their will what work would they make in the World God's Power is of equal extent with his Will God can with a word un-pin the wheels and break the Axle-tree of the Creation He can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then we can think Eph. 3.20 He can suspend natural Agents he sealed up the Lions mouth made the Fire not burn he made the waters stand upon an heap he caused the Sun to go ten Degrees backward in Ahaz his Dial Isa. 38.8 What can pose Omnipotency The Lord cuts off the Spirit of Princes Psal. 76.12 He Counter-works his Enemies he pulls down their Flags and Banners of Pride infatuates their Counsels breaks their Forces and he doth it with ease with the turning of his hand Psal. 81.14 with his breath Isa. 40.24 with a look That is all it needs cost God to destroy his Enemies a look a cast of his eye Exod. 14.24 The Lord looked into the hoast of the Egyptians through the pillar of fire and troubled their hoast Who shall stop him in his March God commands and all Creatures in Heaven and Earth obey him Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled as if he would have chained up the Waters but when God speaks the Wind and Sea obey him if he say but the word the Stars fight in their course against Sisera if he stamp with his Foot an Army of Angels shall presently be in a Battalia What cannot Omnipotent Power do The Lord is a Man of War Exod. 15.3 He hath a mighty Arm Psal. 89.13 God's Power is a glorious power Col. 1.11 1. It is an irresistible power Rom. 9.19 Who hath resisted his will To contest with him is as if the Thorns should set themselves in Battel aray against the fire or as if an infirm Child should fight with an Arch-Angel If the Sinner be once taken in God's Iron Net there is no escaping Isa. 43.13 There is none that can deliver out of my hand 2. God's Power is an inexhaustible power it is never spent or wasted Men while they exercise their strength weaken it but God hath an everlasting spring of strength in him Isa. 26.4 though he spends his Arrows upon his Enemies Deut. 32.23 yet he doth not spend his strength Isa. 40.28 He fainteth not neither is weary Object Can God do
all things he cannot deny himself Answ. Though God can do all things he cannot do that which stains the glory of his Godhead he cannot sin he cannot do that which implies a Contradiction To be a God of Truth and yet deny himself is a Contradiction Use 1. If God be so infinite in Power Fear this great God We are apt to fear such as are in power Ier. 5.22 Fear ye not me saith the Lord will ye not tremble at my presence He hath power to cast our Souls and Bodies into Hell Psal. 90.11 Who knows the power of his wrath God can with the same Breath that made us dissolve us his Eyes are as a flame of fire the Rocks are thrown down by him Nah. 1.6 Solomon saith Where the word of a King is there is power Eccles 8.4 much more where the word of a God is O let us fear this mighty God! The fear of God would drive out all other base Fear Use 2. See the deplorable Condition of wicked Men 1. This Power of God is not for them 2. It is against them 1. This Power of God is not for them they have no Union with God therefore have no warrant to lay claim to his Power His Power is no relief to them He hath power to forgive sins but he will not put forth his power towards an impenitent sinner God's Power is an Eagles wing to carry the Saints to Heaven But what Priviledge is that to the wicked Though a Man will carry his Child in his Arms over a dangerous water yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him Let Miseries come upon the Wicked they have none to help them they are like a Ship in a storm without a Pilot driven upon the Rocks 2. This Power of God is against the Wicked God's Power will not be the Sinner's Shield to defend him but a Sword to wound him God's Power will bind the the Sinner in Chains God's Power serves to revenge the wrong done to his Mercy God will be Almighty to damn the Sinner Now in what a condition is every Unbeliever God's Power is engaged against him and it is a fearful thing to fall into the hands of the living God Hebr. 10.31 Use 3. It reproves such as do not believe this Power of God We say we do not doubt of God's Power but his Will But indeed it is God's Power that we question Is any thing too hard for God Jer. 32.27 yet we stagger through Unbelief as if the Arm of God's Power were shrunk and he could not help in desperate Cases Take away a King's Power and we un-un-king him take away the Lord's Power and we un-God him yet how guilty of this are we Did not Israel question God's Power Can he prepare a Table in the Wilderness Psal. 78.19 they thought the Wilderness was a fitter place for making of Graves then spreading of a Table Did not Martha doubt of Christ's Power Iohn 11.39 He hath been dead four days If Christ had been there while Lazarus was sick or when he had been newly dead Martha did not question but Christ could have raised him but he had laid in the Grave four days and now she seemed to question his Power Christ had as much ado to raise her Faith as to raise her dead Brother And Moses though an holy Man yet limits God 's Power through Unbelief Numb 11.21 The People amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh for a whole month shall the flocks and the herds be slain for them to suffice them or shall all the Fish of the Sea be gathered for them to suffice them And the Lord said unto Moses is the Lord's hand waxed short This is a great Affront to God to go to deny his Power That Men doubt of God's Power appears 1. By their taking indirect Courses Would they defraud in their Dealings use false Weights if they believed the Power of God that he could provide for them 2. By their depending more upon second Causes then upon God 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitian Use 4. If God be infinite in Power then let us take heed of hardning our hearts against God Iob 9.4 Who hath hardned himself against him and prospered Iob sends a Challenge to all Creatures in Heaven and Earth Who is he did ever take up the Bucklers against God and came of Conquerour For a Person to go on daringly in any sin is to harden his heart against God and as it were to raise a War against Heaven and let him remember God is Elshaddai Almighty he will be too hard for them that oppose him Iob 40.9 Hast thou an arm like God Such as will not bow to his golden Scepter shall be broken with his iron Rod. Iulian hardned his heart against God he opposed him to his Face but what got he at last did he prosper Being wounded in Battel he threw up his Blood into the Air and said to Christ Vicisti Galilaee O Galilean thou hast overcome I acknowledge thy Power whose Name and Truth I have opposed Will Folly contend with Wisdom Weakness with Power Finite with Infinite O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel 'T is better to meet God with Tears in your Eyes then Weapons in your Hand You may overcome God sooner by Repentance then by Resistance Use 5. Get an Interest in God and then this glorious Power is engaged for you God gives it under his hand that he will put forth the whole Power of his God-head for the good of his People 1 Chron. 17.24 The Lord of hoasts is the God of Israel even a God to Israel This Almightiness of God's Power is a wonderful Support and Comfort to every Believer It was Sampson's Riddle Iudg. 14.14 Out of the strong came forth sweetness So out of the Attribute of God's Power out of this strong comes forth sweetness 'T is Comfort in several Cases 1. In case of strong Corruption My sins saith a Child of God are potent I have no power against this Army that comes against me I pray and humble my Soul by Fasting but my sins return upon me I but dost thou believe the Power of God the strong God can conquer thy strong Corruption though sin be too hard for thee yet not for him he can soften hard hearts quicken the dead Is any thing too hard for the Lord Gen. 18.14 Set God's Power on work By Faith and Prayer say Lord it is not for thy honour that the Devil should have so strong a Party within me O break the head of this Leviathan Abba Father all things are possible to thee 2. In case of strong Temptation Satan is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man O but remember the Power of God Christ is call'd
a Law and they brake it therefore he punisheth them justly 2. God is just in punishing the Wicked because he never punisheth them but upon full Proof and Evidence What greater Evidence then for a Man 's own Conscience to be Witness against him There is nothing God chargeth upon a Sinner but Conscience doth set Seal to the Truth of it Use 1. See here another Flower of God's Crown the is just and righteous He is the Exemplar and Pattern of Justice Object But how doth it seem to stand with God's Justice that the Wicked should prosper in the World Prov. 12.1 Wherefore doth the way of the wicked prosper This hath been a great stumbling and been ready to make many question God's Justice Such as are highest in sin are highest in power Diogenes seeing Harpalus a Thief go on prosperously said Sure God had cast off the Government of the World and minded not how things went here below Resp. 1. The wicked may be sometimes Instruments to do God's work though they do not design his glory yet they may promote it Cyrus Ezra 1.7 was instrumental for the building God's Temple in Ierusalem There is some kind of Justice that they should have a Temporal Reward God lets them prosper under whose Wing his People are sheltred God will not be in any Man's debt Mal. 1.10 Who hath kindled a fire on my Altar for nought 2. God lets Men go on in sin and prosper that he may leave them more inexcusable Rev. 2.21 I gave her space to repent of her Fornication God adjourns the Sessions spins out his Mercies towards Sinners and if they repent not his Patience will be a Witness against them and his Justice will be more cleared in their Condemnation Psal. 51.4 That thou mightest be justified when thou speakest and be clear when thou judgest 3. God doth not always let the wicked prosper in their sin some he doth punish openly that his Justice may be taken notice of Psal. 9.16 The Lord is known by the judgment which he executeth that is his Justice is seen by striking Men dead in the very act of sin Thus he struck Zimri and Cozbi in the Act of Uncleanness 4. If God do let Men prosper a while in sin his Vial of Wrath is all this while filling his Sword is all this while whetting and though God may forbear Men a while yet long forbearance is no forgiveness The longer God is taking his blow the heavier it will be at last as long as there is Eternity God hath time enough to reckon with his Enemies Justice may be as a Lion asleep but at last this Lion will awake and roar upon the Sinner Doth not Nero and Iulian and Cain now meet with God's Justice Object But God 's own People suffer great Afflictions they are injured and persecuted Psal. 73.14 All the day long have I been plagued and chastned every morning How doth this stand with God's Justice Resp. 1. That is a true Rule of St. Austin Iudicia Dei possunt esse occulta non injusta Gods ways of Judgment are sometimes secret but never unjust The Lord never Afflicts his People without a Cause so that he cannot be unjust There is some good in the godly therefore the wicked afflict them there is some evil in them therefore God afflicts them God's own Children have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their blemishes 2 Chron. 28.10 Are there not with you even with you sins against the Lord These Spiritual Diamonds have they no flaws Do not we read of the Spots of God's Children Deut. 32.10 Are not they guilty of much Pride Censoriousness Passion Worldliness though by their Profession they seem to resemble the Birds of Paradise to fly above and feed upon the Dew of Heaven yet as the Serpent they lick the dust And these sins of God's People do more provoke God than others Deut. 32.19 Because of the provoking of his sons and daughters The sins of others pierce Christ's side these wound his heart therefore is not God just in all the Evils that befal them Amos 3.2 You only have I known of all the Families of the Earth therefore I will punish you for your Iniquities I will punish you sooner surer sorer then others 2. The Trials and Sufferings of the godly are to refine and purifie them God's Furnace is in Sion Isa. 31.9 Is it any Injustice in God to put his Gold into the Furnace to purifie it Is it any Injustice in God by afflicting his People to make them partakers of his Holiness Hebr. 12.10 What doth more proclaim God's Faithfulness than to take such a course with them as may make them better Psal. 119.75 In faithfulness thou hast corrected me 3. What Injustice is it in God to inflict a lesser Punishment and prevent a greater The best of God's Children have that in them which is meritorious of Hell Now I pray doth God do them any wrong if he useth only the Rod where they have deserved the Scorpion Is the Father unjust if he only corrects his Child who hath deserved to be disinherited If God deals so favourably with his Children he only puts Wormwood in their Cup whereas he might put Fire and Brimstone they are rather to admire his Mercy than complain of his Injustice Object How can it stand with God's Justice that all Men being equally guilty by Nature God should pass by one and save another why doth not he deal with all alike Resp. Rom. 9.14 Is there unrighteousness with God God forbid Job 8.3 Doth the Almighty pervert justice 1. God is not bound to give an account of his Actions to his Creatures If none may say to a King what dost thou Eccles. 8.4 much less to God It is sufficient God is Lord paramount he hath a Soveraign Power over his Creatures therefore can do no Injustice Rom. 9.21 Hath not the Potter power over the Clay of the same Lump to make one Vessel to honour and another unto dishonour God hath a liberty â—eâ—t in his own Breast to save one and not another and his Justice is not at aâ—l impeach'd or blemished If two Men owe you Money you may without any Injuâ—tice remit the Debt to one and exact it of the other If two Male-factors be condemned to die the King may pardon one and not the other He is not unjust if he â—ets one suffer because he offended the Law nor if he save the other because he will make use of his Prerogative as he is King 2. Though some are saved and others perish yet there is no unrighteousness in God because whoever periâ—heth his destruction is of himself Hos. 13.9 O Israel thou hast destroyed thy self God offers Grace the Sinner refuseth it Is God bound to give Grace If a Chyrurgion comes to heal a Man's wound he will not be healed but bolts out his Chyrurgion is the Chyrurgion bound to heal him Prov. 1.24 I have called and ye refused Psal. 81.11 Israel would none of me
which is no guile now he sees his own Image in you This draws God's Heart towards you Likeness draws Love But One GOD. Quest. V. THE fifth Question is Are there more Gods then one Answ. There is but one only the living and true God That there is a God hath been proved and those that will not believe the Verity of his Essence shall feel the Severity of his Wrath Deut. 6.4 Hear O Israel the Lord our God is One Lord. He is the only God Deut. 4.39 Know therefore this day and consider it in thy heart that the Lord he is God in Heaven above and upon the Earth beneath there is none else Isa. 45.21 A just God and a Saviour There is none beside me There are many titular Gods Kings represent God their Regal Scepter is an Emblem of his Power and Authority Judges are called Gods Psal. 82.5 I have said ye are Gods viz. set in God's place to do Justice but dying Gods vers 7. Ye shall dye like men 1 Cor. 8.5 6. There be that are called Gods but to us there is but One God Argument 1. There is but one first Cause that hath its Being of it self and on which all other Beings depend As in the Heavens the primum Mobile moves all the other Orbs so God gives Life and Motion to every thing existent There can be but one God because there is but one first Cause 2. There is but one infinite Being therefore there is but one God There cannot be two Infinites Ier. 23.24 Do not I fill heaven and earth saith the Lord If there be one Infinite filling all places at once how can there be any room for another Infinite to subsist 3. There is but one Omnipotent Power if there be two Omnipotents then we must always suppose a Contest between these two that which one would do the other Power being Equal would oppose and so all things would be brought into a Confusion If a Ship should have two Pilots of equal Power one would be ever crossing the other when one would Sail the other would cast Anchor here were a Confusion and the Ship must needs perish The Order and Harmony in the World the constant and uniform Government of all things is a clear Argument that there is but one Omnipotent one God that rules all Isa. 44.6 I am the first and I am the last and beside me there is no God Use 1. of Information If there be but one God then it excludes all other Gods Some have fained that there were two Gods so the Valentinians others that there were many Gods so the Polytheites the Persians worshipped the Sun the Egyptians the Lion and Elephant the Grecians worshipped Iupiter These I may say err not knowing the Scriptures Matth. 22.29 Their Faith is a Fable God hath given them up to strong delusions to believe a lie that they may be damned 2 Thess. 2.11 2. If there be but one God then there can be but One true Religion in the World Eph. 4.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Lord one Faith If there were many Gods then there might be many Religions every God would be worshipped in his way but if there be but one God there is but one Religion one Lord one Faith Some say we may be saved in any Religion 't is absurd to imagine that God who is one in Essence should appoint several Religions in which he will be worshipped 'T is as dangerous to set up a false Religion as to set up a false God There are many ways to Hell Men may go thither which way their Fancy leads them but there is but one direct Road to Heaven viz. Faith and Holiness There is no way to be saved in but this as there is but one God so there is but one True Religion 3. If there be but one God then you have but One that you need chiefly study to please and that is God If there were divers Gods we should be hard put to it how to please them all one would command one thing another the quite contrary and to please two contrary Masters is impossible but there is but one God therefore you have but one to please As in a Kingdom there is but one King therefore every one seeks to ingratiate himself into his favour Prov. 19.6 so there is but one true God therefore here lies our main work to please him Be sure to please God whoever else you displease This was Enoch's Wisdom Hebr. 11.5 he had this Testimony before he died that he pleased God Quest. What doth this pleasing God imply Answ. 1. We please God when we comport with his Will 'T was Christ's meat and drink to do his Father's will Iohn 4.34 and so he pleased him Matth. 3 17. A voice came from heaven saying this is my beloved son in whom I am well pleased It is the will of God that we should be holy 1 Thess. 4 3◠Now when we are bespangled with Holiness our Lives are walking Bibles this is according to God's will and it pleaseth him 2. We please God when we do the Work that he sets us about Iohn 17.4 I have finished the work which thou gavest me to do viz. my mediatory work Many finish their lives but do not finish their work Our work God hath cut out for us is to observe the first and second Table In the first is set down our duty towards God in the second our duty towards Man Such as make Morality the chief and sole part of Religion set the second Table above the first nay they take away the first Table for if Prudence Justice Temparance be enough to save then what needs the first Table and so our worship towards God shall be quite left out But those two Tables which God hath joyned together let no Man put asunder 3. We please God when we dedicate our Heart to give him the best of every thing Abel gave God the fat of the Offering Gen. 4.4 Domitian would not have his Image carved in Wood or Iron but in Gold Then we please God when we serve him with love fervency alacrity we give him golden Services herein lies our Wisdom and Piety to please God there is but one God therefore there is but one whom we have chiefly to please namely God 4. If there be but one God then we must pray to none but God The Papists pray to Saints and Angels 1. To Saints a Popish Writer saith When we pray to the Saints departed they being touched with compassion say the like to God for us as the Disciples did to Christ for the Canaanitish Woman Matth. 15.23 Send her away for she crieth after us The Saints above know not our Wants Isa. 63.16 Abraham is ignorant of us or if they did we have no warrant to pray to them Prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part of Divine Worship which must be given only to God 2. They pray to Angels Angel-worship is forbidden Col. 2.18 19. and
not he like to to be well cured that throws himself into Hell for ease 3. Sin produceth all Temporal Evil. Lam. 1.8 Ierusalem hath grievously sinned ergo she is removed It is the Trogan Horse it hath Sword and Famine and Pestilence in the Belly of it Sin is a Coal that not only blacks but burns Sin creates all our Troubles it puts Gravel into our Bread Wormword in our Cup. Sin rots the Name consumes the Estate buries Relations Sin shoots the flying Roll of God's Curses into a Family and Kingdom Zach. 5.4 It is reported of Phocas having built a Wall of mighty strength about his City there was a voice heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin is within the City and that will throw down the Wall 4. Sin unrepented of brings final damnation The canker that breeds in the Rose is the cause of its perishing and corruptions that breed in Mens Souls are the cause of their damning Sin without Repentance brings the second death Rev. 20.14 that is mors sine morte Bern. a death always dying Sins pleasure will turn to sorrow at last like the Book the Prophet did eat Ezek. 3.3 sweet in the mouth but bitter in the belly Sin brings the wrath of God and what Buckets or Engines can quench that Fire Mark 9.44 Where the worm never dies and the fire is not quenched Use 1. See how deadly an evil sin is how strange is it that any one should love it Psal. 4.3 How long will ye love vanity Hos. 3.1 Who look to other Gods and love Flagons and Wine Sin is a Dish Men cannot forbear though it make them sick who would pour Rose-water into a Kennel what pity is it so sweet an affection as Love should be poured upon so filthy a thing as sin Sin brings a sting in the Conscience a curse in the Estate yet Men love it A sinner is the greatest Self-denier for his sin he will deny himself a part in Heaven Use 2. Do any thing rather then sin O hate sin there is more evil in the least sin then in the greatest bodily Evils that can befall us The Ermyn rather chooseth to die then defileth her beautiful skin There is more evil in a drop of sin then in a Sea of Affliction Affliction is but like a rent in a Coat Sin a prick at the Heart In Affliction there is aliquid boni some good In this Lion there is some Hony to be found Psal. 119.71 It is good for me that I was afflicted Utile est animae si in hac area mundi flagellis trituretur corpus Aug. Affliction is God's Flail to thrash off our Husks not to consume but refine There is no good in sin it is the spirit and quintissence of Evil. Sin is worse then Hell for the pains of Hell only are a burden to the Creature but sin is a burden to God Amos 2.13 I am pressed under your iniquities as a Cart is pressed under the sheaves Use ult Is Sin so great an Evil then how thankful should you be to God if he hath taken away your sin Zach. 3.3 I have caused thy iniquity to pass from thee If you had a Disease on your Body Plague or Dropsie how thankful would you be to have it taken away much more to have sin taken away God takes away the guilt of sin by pardoning grace and the power of sin by mortifying grace O be thankful that this sickness is not unto death That God hath changed your Nature and by grafting you into Christ made you partake of the sweetness of that Olive that sin though it live doth not reign but the elder serves the younger the elder of sin serves the younger of grace ADAM's SIN Quest. XI WHat was the Sin whereby our first Parents fell from the Estate wherein they were created Resp. The Sin was their eating of the forbidden Fruit Gen. 3.6 She took of the fruit thereof and did eat and gave also to her husband Here is implied 1. That our first Parents fell from their State of Innocency 2. The Sin by which they fell Eating the forbidden Fruit. 1. Our first Parents fell from their glorious State of Innocency Eccles. 7.29 God made man upright but they have sought out many inventions Adam was perfectly Holy he had Rectitude of Mind and Liberty of Will to good but his head aked till he had invented his own and our Death he sought out many Inventions 1. Adam's Fall was voluntary he had à Posse non Peccare a Power not to Fall Free-will was a sufficient Shield to repel Temptation the Devil could not have forced him unless he had given his Consent Satan was only a Suitor to woe not a King to compel but Adam gave away his own Power and suffer'd himself to be decoy'd into Sin Like a young Gallant who at one throw looseth a fair Lordship Adam had a fair Lordship he was Lord of the World Gen. 1.28 Have dominion over the fish of the sea and over the fowl of the air and over every living thing that moveth But he lost all at one throw As soon as he had sinned he forfeited Paradise 2. Adam's Fall was sudden he did not long continue in his Royal Majesty Quest. How long did Adam continue in Paradise before he fell Resp. Tostatus saith he fell the next day Pererius saith he fell the eighth day after his Creation But the most probable and received Opinion is That Adam fell the very same day in which he was created So Irenaeus Cyril Epiphanius and many others The Reasons which incline me to believe so are 1. It is said Satan was a murderer ab initio from the beginning Joh. 8.44 Now whom did he murder Not the blessed Angel he could not reach them nor the cursed Angels for they had before destroyed themselves How then was Satan a Murderer from the beginning As soon as Satan fell he began to tempt Mankind to Sin this was a Murdering Temptation By which it appears Adam did not stay long in Paradise soon after his Creation the Devil set upon him and murdered him by his Temptation 2 Argument to prove that Adam fell the same day he was created Adam had not yet eaten of the Tree of Life Ver. 22 23. And now least he put forth his hand and take also of the tree of life and eat the Lord sent him forth of the garden This Tree of Life being one of the choicest Fruits in the Garden and being placed in the midst of Paradise it is very like Adam would have eaten of this Tree of Life one of the first had not the Serpent beguiled him with the Tree of Knowledge So that hence I conclude Adam fell the very day of his Creation because he had not yet tasted the Tree of Life that Tree that was most in his Eye and had such delicious Fruit growing upon it 3 Argument from Psal. 49.12 Man being in honour abideth not The Rabbins read it thus Adam being in Honour
his Bloud abusing his Love grieving his Spirit and will he ever pray for me Resp. Which of us may not say so But Christian dost thou mourn for Unbelief be not discouraged thou maist have a part in Christ's Prayer Numb 16. The congregation murmured against Aaron yet though they had sinn'd against their High-Priest Verse 46. Aaron run in with his censer and stood between the dead and the living If so much Bowels in Aaron who was but a Type of Christ how much more Bowels is in Christ who will pray for them who have sinn'd against their High-Priest Did not he pray for them that crucified him Father forgive them Quest. But I am unworthy what am I that Christ should intercede for me Resp. The Work of Christ's Intercession is a Work of Free-grace Christ's praying for us is from his pitying of us Christ looks not at our Worthiness but our Wants Quest. But I am followed with sad Temptations Resp. But though Satan tempts Christ prays and Satan shall be vanquished tho' thou maist loose a single Battel yet not the Victory Christ prays that thy Faith fail not therefore Christian say Why art thou cast down O my Soul Christ intercedes 't is Man that sins 't is God that prays The Greek word for Advocate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comforter This is a Soveraign Comfort Christ makes Intercession CHRIST's Kingly Office Quest. XVI HOw doth Christ execute the Office of a King Resp. In subduing us to himself and in restraining and conquering his and our Enemies Now of CHRIST's Regal Office Revel 19.16 And he hath on his vesture and on his thigh a name written King of kings and Lord of lords Jesus Christ is of mighty Renown he is a King he hath a Kingly Title High and mighty Isa. 57.15 2. He hath his Insignia Regalia his Ensigns of Royalty Corona est insigne Regiae potestatis His Crown Rev. 6.2 His Sword Psal. 45.3 Gird thy sword upon thy thigh His Scepter Heb. 1.8 A scepter of righteousness is the scepter of thy kingdom 3. His Escotcheon or Coat-Armour he gives the Lyon in his Arms Rev. 5.5 The lion of the tribe of Iudah And he is the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings He hath a Preheminence of all other Kings he is call'd the Prince of the Kings of the Earth Rev. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He must needs be so for by him Kings reign Prov. 8.15 They hold their Crowns by immediate Tenure from this Great King Christ infinitely out-vyes all others Princes he hath the highest Throne the largest Dominions and the longest Possession Heb. 1.8 Thy throne O God is for ever and ever Christ hath many Heirs but no Successors Well may he be called King of Kings for he hath an Unlimited Power other Kings their Power is limited but Christ's Power is unlimited Psal. 135.6 Whatsoever he pleased that did he in heaven and earth and in the seas Christ's Power is as large as his Will The Angels take the Oath of Allegiance to him Heb. 1.6 Let all the angels of God worship him Quest. How Christ comes to be King Resp. Not by Usurpation but Legally Christ holds his Crown by immediate Tenure from Heaven God the Father hath decreed him to be King Psal. 2.5 6. I have set my king upon my holy hill I will declare the decree God hath anointed and sealed him to his Regal Office Joh. 6.27 Him hath God the Father sealed God hath set the Crown upon his Head Quest. In what sence is Christ King Resp. Two ways 1. In reference to his People And 2. In reference to his Enemies 1. In reference to his People 1. To govern them it was prophesied of Christ before he was born Matth. 2.6 And thou Bethlehem art not the least among the princes of Iudah for out of thee shall come a governour that shall rule my people Israel 'T is a vain thing for a King to have a Crown on his Head unless he have a Scepter in his Hand to rule Quest. Where doth Christ Rule Resp. His Kingdom is Spiritual he rules in the Hearts of Men. He sets up his Throne where no other King doth he rules the Will and Affections His Power binds the Conscience he subdues Mens Lusts Mic. 7.19 He will subdue our iniquities Quest. What doth Christ rule by Resp. By Law and by Love 1. He rules by Law 'T is one of the Iura Regalia the Flowers of the Crown to Enact Laws Christ as King makes Laws and by his Laws he Rules The Law of Faith Believe in the Lord Iesus the Law of Sanctity 1 Pet. 1.15 Be ye holy in all manner of conversation Many would admit Christ to be their Advocate to plead for them but not their King to rule them 2. He rules by Love He is a King full of Mercy and Clemency as he hath a Scepter in his Hand so an Olive-branch of Peace in his Mouth Though he be the Lyon of the Tribe of Iudah for Majesty yet the Lamb of God for Meekness His Regal Rod hath Honey at the end of it He sheds abroad his Love into the Hearts of his Subjects he rules them with Promises as well as Precepts This makes all his Subjects become Volunteers they are willing to pay their Allegiance to him Psal. 110.3 Thy people shall be a willing people Plur. Gnam nedabot 2. Christ is a King to defend his People as Christ hath a Scepter to rule them so a Shield to defend them Psal. 3.3 Thou O Lord art a shield for me When Antiochus did rage furiously against the Iews he took away the Vessels of the Lord's House set up an Idol in the Temple then this Great King call'd Michael did stand up for them to defend them Dan. 12.1 Christ preserves his Church as a Spark in the Ocean as a Flock of Sheep among Wolves That the Sea should be higher then the Earth and yet not drown it is a Wonder so that the Wicked should be so much higher than the Church in Power and not devour it is because Christ hath this Inscription on his Vesture and his Thigh King of Kings Ps. 124.2 If it had not been the Lord who was on our side they had swallowed us up They say Lions are Insomnes they have little or no sleep 't is true of the Lyon of the Tribe of Iudah he never slumbers nor sleeps but watcheth over his Church to defend it Isa. 27.2 3. Sing ye unto her a vineyard of red wine I the Lord do keep it least any hurt it I will keep it night and day If the Enemies destroy the Church it must be at a time when it is neither Night nor Day for Christ keeps it Day and Night Christ is said to carry his Church as the Eagle her young Ones upon her Wings Exod. 19.4 The Arrow must first hit the Eagle before it can hurt the young Ones and shoot through her Wings the Enemies must first strike through Christ before they
can destroy his Church Let the Wind and Storms be up and the Church almost covered with Waves yet Christ is in the Ship of the Church and so long there 's no danger of Shipwrack Nor will Christ only defend his Church as he is King but deliver it 2 Tim. 4.17 He delivered me out of the mouth of the lion viz. Nero. 2. Chr. 11.14 The Lord saved them by a great deliverance Sometimes Christ is said to command Deliverance Psal. 44.4 Sometimes to create Deliverance Isa. 65.18 Christ as a King commands Deliverance and as a God creates it And deliverance shall come in his time Isa. 60.22 I the LORD will hasten it in his time Quest. When is the time that this King will deliver his People Resp. When the Hearts of his People are humblest when their Prayers are ferventest when their Faith is strongest when their Forces are weakest when their Enemies are highest now is the usual time that Christ puts forth his Kingly Power in their Deliverance Isa. 33.2 8 9. 3. Christ is a King to Reward his People there 's nothing lost by serving this King 1. He Rewards his Subjects in this Life 1. He gives them Inward Peace and Joy a Bunch of Grapes by the way and oftentimes Riches and Honour Godliness hath the promise of this life 1 Tim. 4.8 These are as it were the Saints Vails but besides the great Reward is to come An eternal weight of Glory 2 Cor. 4.17 Christ makes all his Subjects Kings Rev. 2.10 I 'll give thee a crown of life This Crown will be full of Jewels and it will never fade 1 Pet. 5.5 2. Christ is a King in reference to his Enemies in subduing and conquering them He pulls down their Pride befools their Policy restrains their Malice That Stone cut out of the Mountains without Hands which smote the Image Dan. 2.34 was was an Emblem saith Austin of Christ's Monarchical Power conquering and triumphing over his Enemies Christ will make his Enemies his Footstool Psal. 110.1 He can destroy them with ease 2 Chron. 14.11 It is nothing for thee Lord to help He can do it with weak means without means He can make the Enemies destroy themselves he set the Persians against the Grecians and 2 Chron. 20.23 the Children of Ammon helped to destroy one another Thus Christ is King in vanquishing the Enemies of his Church This is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy Christ is King and he can not only bound the Enemies power but break it The Church hath more with her then against her she hath Emanuel on her side even that Great King to whom all Knees must bend Christ is called a Man of War Exod. 15.3 he understands all the Policies of Chivalry he is described with seven Eyes and seven Horns Rev. 5.6 The seven Eyes are to discern the Conspiracies of his Enemies and the seven Horns are to push and vex his Enemies Christ is described with a Crown and a Bow Rev. 6.2 He that sat on the white Horse had a Bow and a Crown was given unto him and he went forth conquering and to conquer A Crown is an Ensign of his Kingly Office and the Bow is to shoot his Enemies to Death Christ is describ'd with a Vesture dip'd in Blood Rev. 19.13 He hath a golden Scepter to Rule his People but an Iron Rod to break his Enemies Rev. 17.12 14. The ten Horns thou sawest are ten Kings these shall make War with the Lamb but the Lamb shall overcome them for he is King of Kings The Enemies may set up their Standard but Christ will set up his Trophies at last Rev. 14.18 19. And the Angel gathered the Vine of the Earth and cast it into the great Wine-press of the Wrath of God and the Wine-press was trodden and blood came out of the Wine-press The Enemies of Christ shall be but as so many Clusters of ripe Grapes to be cast into the great Wine-Press of the Wrath of God and to be trodden by Christ till their Bloud comes out Christ will at last come off Victor and all his Enemies shall be put under his Feet Gaudeo quod Christus dominus est alioqui desperassem said Miconius in an Epistle to Calvin I am glad Christ Reigns else I should have despaired Use 1. Branch 1. See hence it is no Disparagement to serve Christ he is a King and it s no Dishonour to be employed in a King's Service Some are apt to reproach the Saints for their Piety they serve the Lord Christ he who hath this Inscription upon his Vesture KING of KINGS Theodosius thought it a greater Honour to be a Servant of CHRIST then the Head of an Empire Servire est Regnare Christ's Servants are call'd Vessels of Honour 2 Tim. 2.21 And a Royal Nation 1 Pet. 2.9 Serving of Christ Ennobles us with Dignity 'T is a greater Honour to serve Christ then to have Kings serve us Branch 2. If Christ be King it informs us that all Matters of Fact must one day be brought before him Christ hath Ius vitae necis the Power of Life and Death in his hand Joh. 5.22 The Father hath committed all judgment to the Son He who once hung upon the Cross shall sit upon the Bench of Judicature Kings must come before him to be judged they who once sat upon the Throne must appear at the Bar. God hath committed all Judgment to the Son and Christ's is the highest Court of Judicature if this King once condemns Men there is no Appeal to any other Court Branch 3. See whither we are to go when we are foiled by Corruption go to Christ he is King desire him by his Kingly Power to subdue thy Corruptions to bind these Kings with Chains Psal. 149.8 We are apt to say of our Sins These sons of Zerviah will be too strong for us we shall never overcome this Pride and Infidelity Aye but go to Christ he is King though our Lusts are too strong for us yet not for Christ to conquer he can by his Spirit break the Power of Sin Ioshua when he had conquered five Kings caus'd his Servants to set their Feet on the Necks of those Kings so Christ can and will set his Feet on the Necks of our Lusts. 2. Use of Caution Is Christ King of Kings Let all Great Ones take heed how they imploy their Power against Christ Christ gives them their Power and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances their account will be heavy God hath laid the Key of Government upon Christ's shoulders Isa. 9.7 and to go to oppose Christ in his Kingly Office it is as if the Thorns should set themselves in Battalia against the Fire or a Child fight with an Archangel Christ's Sword on his Thigh is able to avenge all his Quarrels It is not good to stir a Lion Let not Men provoke the
Lion of the Tribe of Judah whose Eyes are as a Lamp of fire and the Rocks are thrown down by him Nahum 1.6 He shall cut off the spirit of Princes Psal. 76.12 Use 3. If Christ be a great King submit to him Say not as those Iews We have no King but Caesar no King but our Lusts. This is to choose the Bramble to rule over you and out of the Bramble will come forth a fire Iudg. 9. Submit to Christ willingly all the Devils in Hell submit to Christ but 't is against their will they are his Slaves Not his Subjects Submit cheerfully to Christ's Person and his Laws Many would have Christ their Saviour but not their Prince such as will not have Christ to be their King to rule them shall never have his Blood to save them Obey all Christ's Princely Commands if he commands Love Humility Good Works be as the Needle which points which way soever the Load-stone draws Branch 2. Let such admire God's Free-grace who were once under the Power and Tyranny of Satan and now Christ hath made them of Slaves to become the Subjects of his Kingdom Christ did not need Subjects he hath Legions of Angels ministring to him but in his Love he hath honoured you to make you his Subjects O! how long was it e're Christ could prevail with you to come under his Banner How much opposition did he meet with e're you would wear this Prince's Colours but at last Omnipotent Grace overcame you When Peter was sleeping between two Souldiers an Angel came and beat off his Chains Acts 12.7 So when thou wert sleeping in the Devil's Arms that Christ should by his Spirit smite thy heart and cause the Chains of Sin to fall off and make thee a Subject of his Kingdom O admire Free-grace Thou who art a Subject of Christ art sure to Reign with Christ for ever Christ's Humiliation in his Incarnation 1 TIM 3.16 Great is the Mystery of Godliness God manifest in the flesh Quest. XVII WHerein did Christ's Humiliation consist Resp. In his being born and that in a low condition undergoing the Miseries of this Life the Wrath of God and the cursed Death of the Cross. Christ's Humiliation consisted in his Incarnation his taking Flesh and being Born It was real Flesh Christ took Not the Image of a Body as the Manichees erroniously held but a true Body therefore Christ is said to be made of a woman Gal. 4.4 As the Bread is made of the Wheat and the Wine is made of the Grape so Christ was made of a Woman his Body was part of the Flesh and Substance of the Virgin This is a glorious Mystery God manifest in the flesh In the Creation Man was made in God's Image in the Incarnation God was made in Man's Image Quest. How it came about that Christ was made flesh Resp. It was by his Fathers special designation Gal. 4.4 God sent forth his Son made of a Woman God the Father did in a special manner appoint Christ to be Incarnate which shews us how needful a Call is to any business of weight and importance to act without a Call is to act without a Blessing Christ himself would not be Incarnate and take upon him the work of a Mediator till he had a Call God sent forth his Son made of a Woman Quest. But was there no other way for the restoring of fallen Man but this that God should take flesh Answ. We must not ask a Reason of God's Will it is dangerous to pry into God's Ark we are not to dispute but adore The wise God saw this the best way for our Redemption that Christ should be Incarnate it was not fit for any to satisfie God's Justice but Man none could do it but God therefore Christ being both God and Man he is the fittest to undertake this Work of Redemption Quest. Why Christ was born of a Woman Resp. 1. That God might fulfil that promise Gen. 3.15 The Seed of the Woman shall break the Serpents head 2. Christ was born of a Woman that he might roll away that reproach from the Woman which she had contracted by being seduced by the Serpent Christ in taking his flesh from the Woman hath honoured her Sex that as at the first the Woman had made Man a Sinner so now to make him amends she should bring him a Saviour Quest. Why Christ was born of a Virgin Resp. 1. For Decency It became not God to have any Mother but a Maid and it became not a Maid to have any Son but a God 2. For Necessity Christ was to be an High Priest most pure and holy Had he been born after the ordinary course of Nature he had been defiled all that spring out of Adam's Loins have a tincture of sin but that Christ's Substance might remain pure and immaculate he was born of a Virgin 3. To answer the Type Melchisedeck was a Type of Christ he is said to be without Father and without Mother Christ being born of a Virgin answered the Type he was without Father and without Mother without Mother as he was God without Father as he was Man Quest. How could Christ be made of the flesh and blood of a Virgin yet without sin The purest Virgin that is her Soul is stained with Original sin Answ. This Knot the Scripture unties Luke 1.35 The Holy Ghost shall come upon thee and overshadow thee therefore that holy Thing which shall be born of thee shall be caled the Son of God The Holy Ghost shall come upon thee that is the Holy Ghost did consecrate and purifie that part of the Virgins flesh whereof Christ was made As the Alchymist extracts and draws away the dross from the Gold so the Holy Ghost did refine and claritie that part of the Virgins flesh separating it from sin Though the Virgin Mary her self had sin yet that part of the flesh whereof Christ was made was without sin otherwise it must have been an impure Conception Quest. What is meant by the power of the Holy Ghost overshadowing the Virgin Answ. St. Basil saith It was the Holy Ghost's blessing the flesh of that Virgin whereof Christ was formed But there is a further Mystery in it the Holy Ghost having framed Christ in the Virgins Womb did in a wonderful manner unite Christ's Humane Nature to his Divine and so of both made one person This is a Mystery which the Angels pry into with Adoration Quest. When was Christ incarnate Answ. In the fulness of time Gal. 4.4 When the fulness of time was come God sent forth his Son made of a Woman By the fulness of time we must understand Tempus à Patre praefinitum so Ambrose Luther Cornâ—à Lap. the determinate Time that God had set More particularly this fulness of time was when all the Prophesies of the coming of the Messiah were accomplished and all Legal Shadows and Figures whereby he was tipified were abrogated in the fulness of time God sent his Son And
to Judge them Thirdly The Papists who as if Gods Law were imperfect and when he spake all these Words he did not speak enough add their Canons and Traditions to the Moral Law This is to tax Gods Wisdom as if he knew not how to make his own Law And surely 't is an high provoking Sin Rev. 22.18 If any Man shall add to these Words God shall add unto him the Plagues written in this Book As it is a great evil to add any thing to a Man 's sealed Will so much more to add any thing to that Law God himself spake and wrote with his own Fingers Use 3. If God spake all these Words viz. of the Moral Law then this presseth upon us several Duties 1. If God spake all these Words then we must hear all these Words the Words which God speaks are too precious to be lost As we would have God hear all our Words when we Pray so we must hear all his Words when he speaks We must not be as the deaf Adder which stoppeth her Ears He that stops his Ears when God cries shall cry himself and not be heard 2. If God spake all these Words then we must attend to them with Reverence Every Word of the Moral Law is an Oracle from Heaven God himself is the Preacher this calls for Reverence If a Judge gives a Charge upon the Bench all attend with Reverence In the Moral Law God himself gives a Charge God spake all these Words therefore with what Veneration should we attend Moses was to put off his Shoes from his Feet in token of Reverence when God was about to speak to him Exod. 3.5 6. 3. If God spake all these Words of the Moral Law then we must remember them Sure all God speaks is worth remembring those Words are weighty which concern Salvation Deut. 32.47 It is not a vain thing for you because it is your Life Our Memory should be like the Chest in the Ark where the Law was kept Gods Oracles are Ornaments and shall we forget them Ier. 2.32 Can a Maid forget her Ornaments 4. If God spake all these Words then believe them See the Name of God written upon every Commandment The Heathens that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome The Moral Law fetcheth its Pedigree from Heaven ipse dixit God spake all these Words Shall we not give credit to the God of Heaven How would the Angel confirm the Women in the Resurrection of Christ Mat. 28.7 Lo saith he I have told you I speak in the Word of an Angel Much more should the Moral Law be believed when it comes to us in the Word of a God God spake all these Words Unbelief enervates the Virtue of God's Word and makes it prove Abortive Heb. 4.2 The Word did not profit not being mixed with Faith Eve gave more credit to the Devil when he spake than she did to God 5. If God spake all these words then love the Commandments Psal. 119.97 O how love I thy Law It is my Meditation all the day Consider how I love thy Precepts Psal. 119.159 The Moral Law is the Copy of Gods Will our Spiritual Directory it shews what Sins to avoid what Duties to pursue The Ten Commandments are a Chain of Pearl to adorn us They are our Treasury to enrich us They are more precious than Lands of Spices or Rocks of Diamonds Psal. 119.72 The Law of thy mouth is better unto me than thousands of Gold and Silver The Law of God hath Truth and Goodness in it Nehem. 9.13 Truth for God spake it and Goodness for there is nothing the Commandment enjoyns but is for our good O then let this command our Love 6. If God spake all these words Then teach your Children the Law of God Deut. 6.7 These words which I command thee this day shall be in thy Heart and thou shalt teach them diligently to thy Children He who is Godly is both a Diamond and a Load stone a Diamond for the sparkling of his Grace and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts Vir bonus magis aliis prodest quam sibi You that are Parents discharge your Duty Though you cannot impart Grace to your Children yet you may impart Knowledge Let your Children know the Commandments of God Deut. 11.19 Ye shall teach them your Children You are careful to leave your Children a Portion Leave the Oracles of Heaven with them instruct them in the Law of God If God spake all these words you may well speak them over again to your Children 7. If God spake all these words then the Moral Law must be obeyed If a King speaks his words command Allegiance Much more when God speaks all his words must be subscribed to Some will obey partially obey some Commandments not others like a Plow which when it comes to a stiff piece of Earth makes a Baulk But God that spake all the words of the Moral Law will have all obeyed God will not dispense with the Breach of one Law Indeed Princes for special Reasons dispense sometimes with Penal Statutes and will not take the Severity of the Law But God who spake all these words binds Men with a Subpoena to yield Obedience to every Law This condemns the Church of Rome who instead of obeying the whole Moral Law blot out one Commandment and dispense with others 1. They leave out the second Commandment out of their Catechises because it makes against Images and to fill up the number of Ten they divide the Tenth Commandment into two Thus they run themselves into that dreadful Premunire Rev. 22.19 If any Man shall take away from the words of this Book God shall take away his part out of the Book of Life 2. As they blot out one Commandment and cut that knot which they cannot untye so they dispense with other Commandments They dispense with the sixth Commandment making Murther Meritorious in case of propagating the Catholick Cause They dispense with the seventh Commandment wherein God forbids Adultery The Pope dispenseth with the Sin of Uncleanness yea Incest only paying such Fines and Summs of Mony into his Coffer No wonder the Pope takes Men off from their Loyalty to Kings and Princes when he teacheth them Disloyalty to God Some of the Papists say expresly in their Writings That the Pope hath Power to dispense with the Laws of God and can give Men a License to break the Commandments of the Old and New Testament That such a Religion ever get foot in England the Lord in Mercy prevent If God spake all the Commandments then we must obey all He who breaks this Hedge of the Commandments a Serpent shall bite him Object But what Man alive can obey all Gods Commandments Resp. To obey the Law in a legal Sense viz. To do all the Law requires no Man alive can Sin hath cut the Lock of original Righteousness where
him by our standing up for his Interest We will appear in his Cause and vindicate his Truth wherein his Glory is so much concerned Athanasius was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bulwark of Truth he stood up for it when most of the World were Arrians In former times the Nobles of Polonia when the Gospel was read did lay their Hands upon their Swords signifying that they were ready to defend the Faith and hazard their Lives for the Gospel No better sign of our having an Interest in God than by our standing up for his Interest 5. We may know God is ours and we have an Interest in him by his having an Interest in us Cant. 2.16 My beloved is mine and I am his When God saith to the Soul Thou art mine the Soul answers Lord I am thine All I have is at thy Service My Head shall be thine to study for thee My Tongue shall be thine to praise thee If God be our God by way of Donation we are his by way of Dedication We live to him and are more his than we are our own And thus we may come to know that God is our God Use 1. Above all things let us get this great Charter confirmed that God is our God Deity is not comfortable without Propriety Tolle meum tolle Deum Aug. O let us labour to get sound Evidences that God is our God We cannot call Health Liberty Estate ours O let us be able to call God ours and say as the Church Psal. 67.6 God even our own God shall bless us Let every Soul here labour to pronounce this Shibboleth My God And that we may endeavour after this to have God for our God Consider 1. The Misery of such as have not God for their God in how sad a Condition are they when an hour of distress comes This was Saul's Case 1 Sam. 28.15 I am sore distressed for the Philistins make war against me and the Lord is departed from me A wicked Man in time of Trouble is like a Vessel toss'd on the Sea without an Anchor it falls on Rocks or Sands A Sinner not having God to be his God though he makes a shift while Health and Estate last yet when these Crutches are broken he leaned upon his Heart sinks It is with a wicked Man as it was with the Old World when the Flood came the Waters at first came to the Vallies but then the People would get to the Hills and Mountains But then the Waters came to the Mountains Then there might be some Trees on the high Hills and they would climb up to them I but then the Waters did rise up to the tops of the Trees Now all hopes of being saved were gone their Hearts failed them So it is with a Man that hath not God to be his God If one Comfort be taken away he hath another If he lose a Child he hath an Estate I but then the Waters rise higher Death comes and takes away all now he hath nothing to help himself with no God to go to he must needs dye despairing 2. How great a Privilege it is to have God for our God Psal. 144.15 Happy are the People whose God is the Lord. Beatitudo hominis est Deus Aug. That you may see the Privilege of this Charter 1. If God be our God then though we may feel the stroke of Evil yet not the sting He must needs be happy who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a Condition that nothing can hurt him If he lose his Name it is written in the Book of Life If he lose his Liberty his Conscience is free If he lose his Estate he is possessed of the Pearl of Price If he meets with Storms he knows where to put in for Harbour God is his God and Heaven is his Haven 2. If God be our God then our Soul is safe The Soul is the Jewel it is a Blossom of Eternity Dan. 7.15 I was grieved in the midst of my Body In the Chaldee it is In the midst of my Sheath The Body is but the Sheath the Soul is the Princely part of Man which sways the Scepter of Reason It is a Celestial Spark as Damascen calls it If God be our God the Soul is safe as in a Garison Death can do no more hurt to a vertuous Heaven-born Soul than David did to Saul when he cut off the lap of his Garment The Soul is safe being hid in the Promises hid in the Wounds of Christ hid in Gods Decree The Soul is the Pearl and Heaven is the Cabinet where God will lock it up safe 3. If God be our God then all that is in God is ours The Lord saith to a Saint in Covenant as the King of Israel to the King of Syria 1 Kings 20.4 I am thine and all that I have So saith God I am thine How happy is he who not only inherits the Gifts of God but inherits God himself All that I have shall be thine my Wisdom shall be thine to teach thee my Power shall be thine to support thee my Mercy shall be thine to save thee God is an infinite Ocean of Blessedness and there is enough in him to fill us If a thousand Vessels be thrown into the Sea there is enough in the Sea to fill them 4. If God be our God he will intirely love us Propriety is the ground of Love God may give Men Kingdoms and not love them but he cannot be our God and not love us He calls his Covenanted Saints Iediduth Naphshi The dearly beloved of his Soul Jer. 12.7 He rejoyceth over them with Joy and rests in his Love Zeph. 3.17 They are his Refined Silver Zech. 13.9 His Jewels Mal. 3.17 His Royal Diadem Isa. 62.3 He gives them the Cream and Flower of his love He not only opens his hand and fills them Psal. 145.16 but opens his Heart and fills them 5. If God be our God he will do more for us than all the World besides can What is that 1. He will give us Peace in Trouble When a Storm without he will make Musick within The World can create Trouble in Peace but God can create Peace in Trouble He will send the Comforter who as a Dove brings an Olive Branch of Peace in his Mouth Iohn 14.16 2. God will give us a Crown of Immortality The World can give a Crown of Gold but that Crown hath Thorns in it and Death in it but God will give a Crown of Glory which fadeth not away 1 Pet. 5.4 The Garland made of the Flowers of Paradise never withers 6. If God be our God he will bear with many Infirmities God may respit Sinners a while but long Forbearance is no Acquittance he will throw them to Hell for their Sins But if God be our God he will not for every failing destroy us He bears with his Spouse as with the weaker Vessel God may Chastise Psal. 89.32 He may use the Rod and the pruning Knife
will make thee keep it joyfully I will give thee those Enlargements in Duty and that inward Comfort as shall abundantly satisfie thee thy Soul shall overflow with such a stream of Joy that thou shalt say Lord in keeping thy Sabbath there is great Reward And I will cause thee to ride upon the High Places of the Earth That is I will advance thee to Honour ascendere faciam so Munster interprets it Some by the High Places of the Earth understand Iudaea So Grotius I will bring thee into the Land of Iudaea which is higher situated than the other Countries adjacent And I will feed thee with the Heritage of Iacob That is I will feed thee with all the delicious things of Canaan and afterwards I 'll translate thee to Heaven whereof Canaan was but a Type And another Promise Isa. 56.2 Blessed is the Man that doth this that keepeth the Sabbath from polluting it Blessed is the Man in the Hebrew it is in the Plural Ashre Blessedness To him that keeps the Sabbath holy here is Blessedness upon Blessedness belongs to him he shall be blessed with the Vpper and Nether Springs he shall be blessed in his Name Estate Soul Progeny Who would not keep the Sabbath from polluting it that shall have so many Blessings entail'd upon him and his Posterity after him 2. A Conscientious keeping the Sabbath seasons the Heart for God's Service all the Week after Christian the more holy thou art on a Sabbath the more holy thou wilt be on the Week following EXOD. XX. 12 Honour thy Father and thy Mother that thy Days may be long upon the Land which the Lord thy God giveth thee Having done with the First Table I am next to speak of the Duties of the Second Table The Commandments may be likened to Iacob's Ladder The First Table as the Top of the Ladder reacheth to Heaven it respects God The Second Table as the Foot of the Ladder rests on the Earth it respects Superiors and Inferiors By the First Table we walk Religiously towards God by the Second we walk Righteously towards Man He cannot be good in the First Table that is bad in the Second Honour thy Father and thy Mother In this 1. A Command Honour thy Father and thy Mother 2. A Reason annexed to it That thy Days may be long in the Land 1. The Command Honour thy Father Quest. Who is meant here by Father Ans. Father Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken several ways the Political Ancient Spiritual Oeconomical Natural First The Political Father the Magistrate He is the Father of his Countrey he is to be an Encourager of Vertue a Punisher of Vice a Father to the Widdow and Orphan Such a Father was Iob Chap. 29.16 I was a Father to the Poor and the Cause which I knew not I searched out And as Magistrates are Fathers so especially the King who is the Head of Magistrates is a Political Father He is placed as the Sun among the lesser Stars The Scripture calls Kings Fathers Isa. 49.23 Kings shall be thy Nursing Fathers They are to nurse up their Subjects in Piety by their good Edicts and Examples and to nurse them up in Peace and Plenty Such nourishing Fathers were David Hezekiah Iosiah Constantine Theodosius It is happy for a People who have such nursing Fathers whose Breasts milk Comfort to their Children These Fathers are to be Honour'd For 1. Their Place deserves Honour God hath set these Political Fathers to preserve Order and Harmony in a Nation and to prevent those State-Convulsions which otherwise might ensue Iudg. 17.6 When there was no King in Israel every man did that which was right in his own Eyes A Wonder Prov. 30.27 2. God hath promoted Kings that they may promote Iustice. As they have a Sword in their Hand to signifie their Power so a Scepter an Emblem of Justice It is said of Marcus Aurelius Emperor That he allotted one Hour of the Day to hear the Complaints of such as were oppressed Kings place Judges as Cherubims about the Throne for distribution of Justice These Political Fathers are to be honoured Honour the King 1 Pet. 2.17 And this Honour is to be shown by a Civil Respect to their Persons and a chearful Submission to their Laws so far as they agree and run parallel with God's Law Kings are to be Pray'd for which is a part of that Honour we give them 1 Tim. 2.1 I exhort that Supplications Prayers Intercessions be made for Kings that we may lead a quiet peaceable Life under them in all Godliness and Honesty We are to pray for Kings that God would honour them to be Blessings that under them we may enjoy the Gospel of Peace and the Peace of the Gospel How happy was the Reign of Numa Pompilius when the Swords were beaten into Plough-shares and the Bees made their Hives of the Soldiers Helmets Secondly There is the grave ancient Father who is Venerable for old Age whose Grey Hairs are resembled to the White Flowers of the Almond-tree Eccles. 12.5 These are Fathers for Seniority on whose wrinkled Brows and in the Furrows of whose Cheeks is pictur'd the Map of Old Age. These Fathers are to be honoured Levit. 19.32 Thou shalt rise up before the hoary Head and honour the Face of the Old Man Especially those are to honoured who are Fathers not only for their Seniority but their Piety whose Souls are flourishing when their Bodies are a decaying 'T is a blessed sight to see the Spring of Grace in the Autumn of Old Age To see Men stooping towards the Grave yet going up the Hill of God To see them lose their Colour yet keep their Savour Such whose silver Hairs are crowned with Righteousness are worthy of double Honour They are to be honoured not only as Pieces of Antiquity but as Patterns of Vertue If you see an Old Man fearing God whose Grace shines brightest when the Sun of his Life is setting O honour him as a Father by reverencing and imitating him Thirdly There are Spiritual Fathers as Pastors and Ministers These are the Instruments of the New-Birth 1 Cor. 4.15 Tho you have Ten Thousand Instructors yet have ye not many Fathers for in Christ Iesus I have begotten you through the Gospel The Spiritual Fathers are to be honoured 1. In respect of their Office What-ever their Persons are their Office is honourable They are the Messengers of the Lord of Hosts Mal. 2.7 They represent no less than God himself 2 Cor. 5.20 Now then we are Ambassadors for Christ. Jesus Christ was of this Calling he had his Mission and Sanction from Heaven Ioh. 8.18 And this Crowns the Ministerial Calling with Honour 2. Ministers these Spiritual Fathers are to be honoured for their Work sake they come like the Dove with an Olive-branch in their Mouth they preach glad Tidings of Peace Their Work is to save Souls Other Callings have only to do with Mens Bodies or Estates but the Ministers
have a chaste entire Love to his own Wife Ezekiel's Wife was the Desire of his Eyes chap. 24.16 When Solomon had disswaded from strange Women he prescribes a Remedy against it Prov. 5.18 Rejoyce with the Wife of thy Youth It is not the having a Wife but the loving a Wife makes a Man live Chastly He who loves his Wife whom Solomon calls his Fountain will not go abroad to drink of muddy poysoned Waters Pure Conjugal Love is a Gift of God and comes from Heaven This like the Vestal Fire must be cherished that it do not go out He who loves not his Wife is the likelyest Person to embrace the Bosom of a Stranger 13. Labour to get the Fear of God into your Hearts Prov. 16.6 By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water so the Fear of the Lord keeps out Uncleanness Such as want the Fear of God want the Bridle that should check them from Sin How did Ioseph keep from his Mistresses Temptation The Fear of God pull'd him back Gen. 39.9 How should I do this great Wickedness and sin against God St. Bernard calls Holy Fear Ianitor Animae The Door-keeper of the Soul As a Noble-man's Porter stands at the Door and keeps out Vagrants so the Fear of God stands and keeps out all sinful Temptations from entring 14. Get a Delight in the Word of God Psal. 119.123 How sweet is thy Word to my taste St. Chrysostom compares God's Word to a Garden If we walk in this Garden and suck Sweetness from the Flowers of the Promises we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae Aug. The Reason why Persons seek after unchaste sinful Pleasures is because they have no better Caesar riding through a City and seeing the Women play with Dogs and Parrots said Sure they have no Children So they that sport with Harlots it is because they have no better Pleasures He that hath once tasted Christ in a Promise is ravish'd with Delight and how would he scorn a Motion to sin Iob said the Word was his appointed Food Iob 23.12 No Wonder then he made a Covenant with his Eyes 15. If you would abstain from Adultery use Serious Consideration Consider 1. God sees thee in the Act of Sin He sees all thy Curtain-wickedness He is Totus Oculus All Eye Aug. The Clouds are no Canopy the Night is no Curtain to hide thee from God's Eye Thou canst not sin but thy Judge looks on Ier. 13.27 I have seen thy Adulteries and thy Neighings Jer. 29.33 They have committed Adultery with their Neighbours Wives even I know and am a Witness saith the Lord. 2. Few that are intangled in the Sin of Adultery recover out of the Snare Prov. 2.19 None that go to her return again That made some of the Ancients conclude that Adultery was an unpardonable Sin But not so David repented and Mary Magdalen was a Weeping Penitent Her Amorous Eyes that had sparkled with Lust she seeks to be revenged of them she washed Christ's Feet with her Tears So that some have recovered out of the Snare But None that go to her return that is very few It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery that recover out of it Eccles. 7.26 Her Heart is Snares and Nets and her Hands as Bands Her Heart is Snares that is she is subtile to deceive those who come to her And Her Hands are Bands That is Her Embraces are powerful to hold and intangle her Lovers Plutarch said of the Persian Kings They were Captives to their Concubines They were so inflamed that they had no Power to leave their Company This Consideration may make all fearful of this Sin None that go to her return again Soft Pleasures harden the Heart 3. Consider what the Scripture saith and it may ponere obicem Lay a Bar in the way to this Sin Mal. 3.5 I will be a swift Witness against the Adulterers It is good when God is a Witness for us When he witnesseth for our Sincerity as he did for Iob But it is sad to have God a Witness against us I saith God will be a Witness against the Adulterer And who shall disprove his Witness And he is both Witness and Iudge Heb. 13.4 Whoremongers and Adulterers God will judge 4. Consider the Sad Farewell this Sin of Adultery leaves it leaves an Hell in the Conscience Prov. 15.4 The Lips of a strange Woman drop as an Honey-comb her End is bitter as Wormwood The Goddess Diana was so artificially drawn that she seemed to smile upon those that came into her Temple but frown on those that went out So the Harlot smiles on her Lovers as they come to her but at last comes the Frown and Sting A Dart strikes through their Liver Prov. 7.23 Her End is bitter When a Man hath been vertuous the Labour is gone but the Comfort remains But when he hath been vicious and unclean the Pleasure is gone but the Sting remains Delectat in momentum cruciat in aeternum Jerom. When the Sences have been feasted with unchaste Pleasures the Soul is left to pay the Reckoning Stollen Waters are sweet But as Poyson tho' it be sweet in the Mouth it torments the Bowels Sin alwas ends in a Tragedy Memorable is that which Fincelius reports of a Priest in Flanders who enticed a Maid to Uncleanness She objected how vile a Sin it was He told her By Authority from the Pope he could commit any Sin So at last he drew her to his wicked purpose But when they had been together a while in came the Devil and took away the Harlot from the Priest's side and notwithstanding all her crying out carried her away If all that are guilty of Bodily Uncleanness in this Nation should have the Devil come and carry them away I fear more would be carried away than would be left behind 16. Pray against this Sin Luther gave a Lady this Advice That when any Lust began to rise in her Heart she should go to Prayer Prayer is the best Armour of Proof Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil why may it not cast out those Lusts which come from the Devil Vse ult If the Body must be kept pure from Defilement much more the Soul of a Christian must be kept pure This is the meaning of the Commandment Not only that we should not stain our Bodies with Adultery but that we should keep our Souls pure To have a chaste Body but an unclean Soul is like a fair Face with bad Lungs or a guilt Chimney-piece that is all Soot within 1 Pet. 1.16 Be ye holy for I am holy The Soul cannot be lovely to God till it hath Christ's Image stamp'd upon it which Image consists in Righteousness and true Holiness Eph. 4.14 The Soul must especially be kept pure because it is the chief place of God's
How glad are Children when they are going home This was Christs comfort at Death he was going to his Father Ioh. 16.28 I leave the world and go to the Father and Iohn 20.17 I ascend to my Father If God be our Father we may with comfort at the day of death resign our Souls into his hands So did Christ Luke 23.46 Father into thy hands I commend my Spirit If a Child hath any Jewel he will in time of danger put it into his Fathers hands where he thinks it will be kept most safe Our Soul is our richest Jewel we may at Death resign our Souls into Gods hands where they will be safer than in our own keeping Father into thy hands I commend my Spirit What a comfort is this Death carries a Believer to his Fathers house where are delights unspeakable and full of glory How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph the Text saith His Spirit revived Gen. 45.27 Death is a triumphant Chariot to carry every Child of God to his Fathers Mansion house 20. If God be our Father he will not disinherit his Children God may for a time desert them but not disinherit them The Sons of Kings have been sometimes disinherited by the cruelty of Usurpers as Alexander the Great his Son was put by his just Right by the violence and ambition of his Fathers Captains but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance Men cannot and God will not cut off the entail The Arminians hold falling away from Grace and so a Child of God may be defeated of his Inheritance but I shall show you that Gods Children can never be degraded or disinherited their Heavenly Father will not cast them off from being Children 1. It is evident Gods Children cannot be finally disinherited by vertue of the Eternal Decree of Heaven Gods Decree is the very Pillar and Basis on which the Saints perseverance depends Gods Decree tyes the knot of Adoption so fast that neither Sin Death or Hell can break it asunder Rom. 8.30 Whom he did predestinate them he also called c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory on whom he will settle the Crown whom he predestinates he glorifies what shall hinder Gods electing Love or make his Decree null and void 2. Besides Gods Decree he hath engaged himself by Promise that the Heirs of Heaven shall never be put by their Inheritance Gods Promises are not like blanks in a Lottery but as a sealed Deed which cannot be reversed The Promises are the Saints Royal Charter and this is one Promise that their Heavenly Father will not disinherit them Ier. 32.40 I will make an everlasting covenant with them that I will not turn away from them but I will put my fear in their hearts that they shall not depart from me Gods Fidelity which is the richest Pearl of his Crown is engaged in this Promise for his Childrens perseverance I will not turn away from them A Child of God cannot fall away while he is held fast in these two Armes of God his Love and his Faithfulness 3. Jesus Christ undertakes that all Gods Children by Adoption shall be preserved in a state of Grace till they inherit Glory As the Heathens feigned of Atlas that he did bear up the Heavens from falling Jesus Christ is that blessed Atlas that bears up the Saints from falling away Quest. How doth Christ preserve the Saints Graces till they come to Heaven Resp. 1. Influxu Spiritus Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit Christ doth Spiritu continually excite and quicken Grace in the Godly his Spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up the sparks of Grace into an holy flame Spiritus est Vicarius Christi The Spirit is Christs Vicar on Earth his Proxy his Executor to see that all that Christ hath purchased for the Saints be made good Christ hath obtained an Inheritance incorruptible for them 1 Pet. 1.4 and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them 2. Christ carries on Grace perseveringly in the Souls of the Elect vi orationis by the prevalency of his intercession Heb. 7.25 He ever lives to make intercession for them Christ prayes that every Saint may hold out in Grace till he comes to Heaven Can the Children of such Prayers perish If the Heirs of Heaven should be disinherited and fall short of Glory then Gods Decree must be reversed his Promise broken Christs Prayer frustrated which were Blasphemy to imagine 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven is evident from their Mystical Union with Christ. Believers are incorporated into Christ they are knit to Christ as the Members to the Head by the Nerves and Ligaments of Faith so that they cannot be broken off Eph. 1.22 23. The Church which is his Body What was once said of Christs Natural Body is as true of his Mystical A bone of it shall not be broken As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together so it is impossible when Christ and Believers are once united that they should ever by the power of Death or Hell be separated Christ and his Spiritual Members make one Christ now is it possible that any part of Christ should perish How can Christ want any Member of his Body Mystical and be perfect Every Member is an Ornament to the Body and adds to the honour of it How can Christ part with any Mystical Member and not part with some of his Glory too So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited If they could be disinherited then the Scripture could not be fulfilled which tells us of Glorious Rewards for the Heirs of Promise Psal. 58.11 Doubtless there is a reward for the righteous Now if Gods Adopted Children should fall finally from Grace and miss of Heaven what Reward were there for the Righteous And Moses did indiscreetly to look to the recompence of reward and so there would be a door opened to despair Object This Doctrine of Gods Children persevering and having the Heavenly Inheritance settled on them may cause carnal security and make them less circumspect in their walking Resp. Corrupt Nature may as the Spider suck poyson from this Flower but a sober Christian who hath felt the efficacy of Grace upon his Heart dares not abuse this Doctrine He knows perseverance is attained in the use of means therefore he walks holily that so in the use of means he may arrive at perseverance St. Paul knew that he should not be disinherited and that nothing could separate him from the love of Christ but who more holy and watchful than he 1 Cor. 9.27 I
Glory upon our Bodies We shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels not for substance but quality our Bodies shall be agile and nimble now our Bodies are as a weight then they shall be as a wing moving swiftly from place to place our Bodies shall be full of clarity and brightness like Christs glorious Body Phil. 3.21 The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour made more illustrious they shall be so clear and transparent that the Soul shall sparkle through them as the Wine through the Glass 2. God will put Glory upon our Souls If the Cabinet of the Body shall be so illustrious of what orient brightness shall the Jewel be Then will be the great Coronation-day when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away O how glorious will that Garland be which is made of the Flowers of Paradise Who then would not hallow and glorifie Gods Name and spread his renown in the World who will put such immortal Honour upon his People as eye hath not seen nor ear heard nor can it enter into the heart of man to conceive 7. Vlt. Such as do not hallow Gods Name but profane and dishonour it God will pour contempt upon them though they be never so great and though cloathed in Purple and Scarlet yet they are abhorred of God and their name shall rot Though the name of Iudas be in the Bible and the name of Pontius Pilate be in the Creed yet their names stand there for Infamy as being Traytors to the Crown of Heaven Nahum 1.14 I will make thy grave for thou art vile It is spoken of Antiochus Epiphanes he was a King and his name signifie◠Illustrious yet God esteemed him a vile Person to show how base the wicked are in Gods esteem he compares them to things most vile to chaff Psal. 1.4 to dross Psal. 119.118 and the filth that fomes out of the Sea Isa. 57.20 and as God doth thus vilely esteem of such as do not hallow his Name so he sends them to a vile place at last Vagrants are sent to the House of Correction Hell is the House of Correction which the Wicked are sent to when they dye Let all this prevail with us to hallow and sanctifie Gods Name Quest. What may we do to honour and sanctifie Gods Name Answ. Let us get 1. A sound Knowledge of God 2. A sincere Love to God 1. A sound Knowledge of God Take a view of his superlative Excellencies his Holiness his incomprehensible Goodness The Angels know God better than we therefore they sanctifie his Name and sing Hallelujahs to him and let us labour to know him to be our God Psal. 48.14 This God is our God We may dread God as a Judge but we cannot honour him as a Father till we know he is our God 2. Get a sincere Love to God A Love of Appretiation and a Love of Complacency to delight in him Iohn 21.15 Lord thou knowest I love thee He can never honour his Master who doth not love him The reason Gods Name is no more hallowed is because his name is no more loved So much for the First Petition MATTH vi 10 Thy Kingdom come A Soul truly devoted to God joyns heartily in this Petition Adveniat Regnum tuum Thy Kingdom come In which words this great Truth is implyed that God is a King he who hath a Kingdom can be no less than a King Ps. 47.7 God is King of all the earth And he is a King upon his Throne Psal. 47.8 God sitteth upon the throne of his holiness 1. He hath a Regal Title High and Mighty Isa. 57.15 Thus saith the high and lofty one 2. He hath the Ensigns of Royalty his Sword Deut. 32.41 If I whet my glittering sword He hath his Scepter Heb. 1.8 A scepter of Righteousness is the scepter of thy Kingdom 3. He hath his Crown Royal Rev. 19.12 On his head were many crowns he hath his Iura Regalia his Kingly Prerogatives he hath power to make Lawes to seal Pardons which are the Flowers and Jewels belonging to his Crown Thus the Lord is King And 2. He is a great King Psal. 95.3 A great King above all Gods He is great in and of himself and not like other Kings who are made great by their Subjects That he is so great a King appears 1. By the immenseness of his Being Ier. 23.24 Do not I fill heaven and earth saith the Lord. His center is every where he is no where included yet no where excluded he is so immensly great That the heaven of heavens cannot contain him 1 Kings 8.27 2. His greatness appears by the effects of his Power He made heaven and earth Psal. 124.8 and can unmake it God can with a Breath crumble us to dust with a Word he can unpin the World and break the Axle-Tree of it in pieces He pours contempt upon the mighty Iob 12.21 He cuts off the spirit of Princes Psal. 76.12 He is Lord Paramount who doth whatever he will Psal. 115.2 He weigheth the mountains in scales and the hills in a ballance Isa. 40.12 3. God is a Glorious King Psal. 24.10 Who is this King of Glory the Lord of Hosts he is the King of Glory He hath internal Glory Psal. 93.1 The Lord reigneth he is cloathed with majesty Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders but all their Glory and Magnificence is borrowed but God is cloathed with Majesty his own Glorious Essence is instead of Royal Robes and he hath girded himself with strength Kings have their guard about them to defend their Persons because they are not able to defend themselves but God needs no guard or assistance from others He hath girded himself with strength His own Power is his Life-guard Psal. 89.6 Who in the heaven can be compared unto the Lord who among the Sons of the mighty can be likened unto the Lord God hath a prehiminence above all other Kings for Majesty Rev. 19.16 He hath on his vesture a name written Rex Regum King of Kings He hath the highest Throne the richest Crown the largest Dominions and the longest Possession Psal. 29.10 The Lord sitteth King for ever Though God hath many Heirs yet no Successors He sets up his Throne where no other King doth he rules the Will and Affections his Power binds the Conscience Angels serve him all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King Prov. 8.15 By me Kings reign and to this Lord Iehovah all Kings must give account and from Gods Tribunal there is no appeal VSE I. Br. 1. If God be so great a King and sits King for ever then it is no disparagement for us to serve him Deo servire est regnare It is an Honour to serve a King If the Angels fly swiftly upon the King of Heavens message Dan.
is defensive a wall of Fire that is offensive 3. When it may be for the good of his People he will raise up deliverance to them 1 Chron. 11.14 The Lord saved them by a great deliverance God Reigning as King can save any way by contemptible means the blowing of Trumpets and blazing of Lamps Iudg. 7.20 By contrary means He made the Sea a wall to Israel and the waters were a means to keep them from drowning The Fishes Bâ—lly was a Ship in which Ionas sailed safe to shore God will never want ways of saving his People Rather then fail the very Enemies shall do his Work 2 Chron. 20.23 He set Ammon and Mount-Seir one against another And as God will deliver his People from Temporal Danger so from Spiritual from Sin and from Hell Iesus hath delivered us from Wrath to come 1 Thess. 1.10 Vse IV. Terrour to the Enemies of the Church If God be King he will set his â—tmost strength against them who are the Enemies of his Kingdom Psal. 97.3 A Fire goes before him and burneth up his Enemies round about 1. He will set himself against his Enemies He will set his Attributes against them his Power and Justice and who knows the power of his Anger Psal. 90.11 2. God will set the Creatures against them Iudg. 5 20. The Stars in their course fought against Sisera Tertullian observes that the Persians fighting against the Christians a mighty Wind arose which did make the Persians Arrows to fly back in their own Faces Every Creature hath a Quarrel with a Sinner The Stone out of the Wall Hab. 2.11 The Hail and Frost Psal. 78.47 He destroyed their Vines with Hail and their Sycamore Trees with Frost 3. God will set Men against themselves 1. He will set Conscience against them and how terrible is this Rod when turned into a Serpent Melancthon calls it Erinnys Conscientiae a Hellish Fury It is called Vermis Conscientiae the Worm of Conscience Mark 9.44 What a Worm did Spira feel in his Conscience he was a Terror to himselfe The worst Civil Wars are between a Man and his Conscience 2. God will set the Diseases of Mens Bodies against them 2 Chron. 21.18 The Lord smote Iehoram in his Bowels with an incurable disease God can raise an Army against a Man out of his own Bowels He can set one Humour of the Body against another the heat to drie up the moisture and the moisture to drown the heat the Lord needs not go far for Instruments to punish the Sinner He can make the joints of the same Body to smite one against another as Dan 5.6 3. God will set Mens Friends against them where they used to have Honey they shall have nothing but Aloes and Wormwood When a mans ways please the Lord he shall make his enemies to be his friends Prov. 16.7 But when he opposeth God he maketh his Friends to be his Enemies Commodus the Emperour his own wife gave him poison in perfumed Wine Sennacherib's two Sons were the death of him 2 Kings 19.37 4. God will set Satan against them Psal. 109.6 Let Satan stand at his Right hand What doth Satan at the Sinners Elbows 1. He helps him to contrive Sin 2. He tempts him to commit Sin 3. He terrifies him for Sin He that hath Satan thus standing at his Right hand is sure to be set at Gods Left hand Here is the misery of such as oppose Gods Royal Scepter he will set every thing in the world against them If there be either Justice in Heaven or fire in Hell Sinners shall not be unpunished Vlt. If God be such an absolute Monarch and Crowned with such Glory and Majesty let us all engage in his Service and stand up for his Truth and Worship dare to own God in the worst Time He is King of Kings and is able to reward all his Servants VVe may be Losers for him we shall never be Losers by him we are ready to say as Amaziah 2 Chron. 25.9 What shall I do for the Hundred Talents If I appear for God I may lose my Estate my Life I say with the Prophet God is able to give you much more then this He can give you for the present inward Peace and for the future a Crown of Glory which fades not away Quest. What Kingdom doth Christ mean here Resp. Negat 1. He doth not mean a Political or Earthly Kingdom The Apostles indeed did desire 1. Christs Temporal Reign Acts 1.6 When wilt thou restore the Kingdom to Israel But Christ said his Kingdom was not of this world Ioh. 18.36 So that when Christ taught his Disciples to pray Thy Kingdom come he did not mean it of an Earthly Kingdom that he should reign here in outward Pomp and Splendor 2. It is not meant of Gods Providential Kingdom Psal. 103.19 His Kingdom ruleth over all that is the Kingdom of his Providence This Kingdom we do not pray for when we say Thy Kingdom come for this Kingdom is already come God exerciseth the Kingdom of his Providence in the World Psal. 75.7 He putteth down one and setteth up another Nothing stirs in the World but God hath an Hand in it He sets every wheel a working He humbles the Proud and raiseth the Poor out of the Dust to set them among Princes 1 Sam. 2.8 The Kingdom of Gods Providence ruleth over all Kings do nothing but what his Providence permits and orders Act. 4.27 This Kingdom of Gods Providence we do not pray should come for it is already come What Kingdom then is meant here when we say Thy Kingdom come Answ. Positively there is a twofold Kingdom meant here 1. The Kingdom of Grace which Kingdom God exerciseth in the Consciences of his People this is Regnum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods lesser Kingdom Luke 17.21 The Kingdom of God is within you 2. The Kingdom of Glory which is sometimes called the Kingdom of God Luke 6.20 and the Kingdom of Heaven Mat. 5.3 When we pray thy Kingdom come 1. Here is something tacitly implied That we are in the Kingdom of Darkness 1. We pray that we may be brought out of the Kingdom of Darkness 2. That the Devils Kingdom in the World may be demolished 2. Something positively intended Adveniat Regnum Gratiae Gloriae 1. We pray that the Kingdom of Grace may be set up in our Hearts and encreased 2. When we pray Thy Kingdom come we pray that the Kingdom of Glory may hasten and that we may in Gods good time be translated into it These two Kingdoms of Grace and Glory differ not specifically but gradually they differ not in nature but only in degree The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory the Kingdom of Grace is Glory in the Seed and the Kingdom of Glory is Grace in the Flower the Kingdom of Grace is Glory in the Day-break and the Kingdom of Glory is Grace in the full Meridian the Kingdom of
his own Authority but as an Herald in Christ's Name pronounceth a man's pardon as it was with the Priest in the Law God did Cleanse the Leper the Priest only did Pronounce him clean so it is God who by his Prerogative doth forgive sin the Minister only pronounceth forgiveness to the sinner being Penitent Power to forgive sin authoritatively in ones own name was never granted to any mortal man A King may pardon a man's Life but not pardon his sin Popes Pardons are insignificant like Blanks in a Lottery good for nothing but to be torn Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace There are some Acts of God which declare his Power as making and governing the World other Acts that declare his Justice as punishing the Guilty other Acts that declare his Free-grace as pardoning of sinners Isa. 43.25 I am He that blotteth out sin for my own name sake As when a Creditor freely forgives a Debtor 1 Tim. 1.15 I obtained mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all over besprinkled with Mercy When God pardons a sin he doth not pay a debt but give a Legacy Forgiveness is spun out of the Bowels of God's Mercy There is nothing we can do can deserve it It is not our Prayers or Tears or good Deeds can purchase pardon When Simon Magus would have bought the Gift of the Holy Ghost with Money Thy Money saith Peter perish with thee Acts 8.20 So they who think they can buy pardon of sin with their Duties and Alms their money perish with them Forgiveness is an Act of God's Free-grace here he displays the Banner of Love This is that will raise the Trophies of God's Glory and will cause the Saints Triumph in Heaven that when there was no Worthiness in them when they lay in their Blood God took pity on them and held forth the Golden Scepter of Love in forgiving Forgiveness is a golden Thread spun out of the Bowels of Free-grace Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving Christ's Blood is the outward Cause meriting Pardon Ephes. 1.7 In whom we have Redemption through his Blood All Pardons are seal'd in Christ's Blood the Guilt of sin was infinite and nothing but that Blood which was of infinite Value could procure Forgiveness Object But if Christ laid down his Blood as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Pardon then how can we say God freely forgives sin if it be by purchase how is it by Grace Answ. It was God's Free grace that found out a way of Redemption through a Mediator Nay God's Love appear'd more in letting Christ die for us than if he had forgiven us without exacting any satisfaction 2. It was Free-grace moved God to accept of the price paid for our sins That God should accept a Surety that one should sin and another suffer this was Free-grace So that forgiveness of sin though it be purchas'd by Christ's Blood yet it is by Free-grace Aphorism 5. In Forgiveness of sin God remits the guilt and penalty Remissa culpa remittitur poena Guilt is an Obligation to Punishment Guilt cries for Justice Now God in forgiving doth indulge the sinner as to the Penalty God seems to say to the sinner thus Tho' thou art fallen into the hands of my Justice and deservest to die yet I will take off the Penalty whatever is charged upon thee shall be discharged When God pardons a Soul he will not reckon with him in a purely vindictive way he stops the Execution of Justice Aphorism 6. By vertue of this Pardon God will no more call sin into remembrance Heb. 8.12 Their Sins and Iniquities will I remember no more God will pass an Act of Oblivion he will not upbraid us with former Unkindnesses When we fear God will call over our sins again after pardon look into this Act of Indemnity their Iniquities will I remember no more God is said therefore to blot out our Sin A man doth not call for a debt when he hath crossed the book When God pardons a man his former Displeasure ceaseth Hos. 14.4 Mine Anger is turned away Object But God is angry with his pardoned ones Answ. Tho' a Child of God after pardon may incur God's fatherly Displeasure yet God's Iudicial Wrath is removed tho' God may lay on the Rod yet he hath taken away the Curse Correction may befal the Saints but not Destruction Ps. 89.31 My loving kindness I will not take away Aphorism or Position 7. That sin is not forgiven till it be repented of Therefore they are put together Luke 24.47 Repentance and Remission Domine da poenitentiam posteà indulgentiam Fulgentius 9. Now in Repentance there are three main Ingredients and all these must be before Forgiveness 1. Contrition 2. Confession 3. Conversion 1. Contrition or brokenness of Heart Ezek. 7.16 They shall be like Doves of the Valleys all of them mourning every one for his Iniquity This Contrition or rending of the Heart is expressed sometimes by smiting on the Breast Luke 18.13 sometimes by plucking off the Hair Ezra 9.3 sometimes by watering the Couch Ps. 6.6 but all Humiliation is not Contrition Some have only pretended Sorrow for sin and so have missed of Forgiveness Ahab humbled himself his Garments were Rent not his Heart Quest. What is that Remorse and Sorrow which goes before Forgiveness of sin Answ. It is an Holy Sorrow it is a grieving for sin Quatenus sin as it is sin as it is a dishonouring of God and a defiling of the Soul Tho' there were no Sufferings to follow yet the true penitent would grieve for sin Ps 51.3 My sin is ever before me This Contrition goes before Remission Ier. 31.18 19. I repented I smote upon my Thigh is Ephraim my dear Son my Bowels are troubled for him I will surely have mercy upon him Ephraim is troubled for sinning and God's Bowels were troubled for Ephraim the Woman in the Gospel stood at Iesus's feet weeping and a pardon followed Luke 7.47 Wherefore I say her sins which are many are forgiven her The Seal is set upon the Wax when it melts God seals his Pardons upon melting Hearts 2. The second Ingredient into Repentance is Confession Ps. 51.4 Against thee thee only have I sinned this is not Auricular Confession This the Papists make a Sacrament and affirm that without Confession of all ones sins in the Ears of a Priest no man can receive forgivness of sin the Scripture is ignorant of it nor do we read of any General Councel til the Lateran Councel which was about twelve hundred Years after Christ did ever decree Auricular Confession Object But doth not the Scripture say Iam. 5.15 Confess your sins one to another Resp. This is absurdly brought for auricular Confession for by this the Priest must as well confess to the people as the people to the Priest The Sence of that place is in case of publick
Resp. All Mankind by their Fall lost Communion with God are under his Wrath and Curse and so made liable to all Miseries in this Life to Death itself and to the Pains of Hell for ever Ephes. 2.3 And were by nature the children of wrath Adam left an unhappy Portion to his Posterity Sin and Misery We have already considered the first of these Original Sin now the Misery of that Estate in the first we have seen Mankind Offending in the second we shall see him Suffering The Misery ensuing Original Sin is twofold I. Privative By this first Hereditary Sin we have lost Communion with God Adam was God's Familiar his Favourite but Sin hath put us all out of Favour When we lost God's Image we lost his Acquaintance God's banishing Adam out of Paradise Hierogliphical it shewed how Sin hath banish'd us out of God's Love and Favour II. Positive In four things 1. Under the Power of Satan 2. Heirs of God's Wrath. 3. Subject to all Miseries in this Life 4. Obnoxious to Hell and Damnation 1. The first Misery is By Nature we are under the Power of Satan who is called The Prince of the Power of the Air Eph. 2.2 Before the Fall Man was a free Denison now a Slave before a King on the Throne now in Fetters And who is Man inslaved too To one that is an Hater of him This was an Aggravation of Israel's Servitude Psal. 106.41 They that hated them ruled over them By Sin we are enslaved to Satan who is an Hater of Mankind and writes all his Laws in Bloud Sinners before Conversion are under Satan's Command as the Ass at the command of the Driver he doth all the Devil's Drudgery No sooner Satan tempts but he obeys as the Ship is at the command of the Pilot he steers it which way he will so is the Sinner at the command of Satan he may steer him which way he will and he never steers the Ship but into Hell's Mouth The Devil rules all the Powers and Faculties of a Sinner 1. He rules the Understanding He blinds Men with Ignorance and then rules them As the Philistines first put out Sampson's Eyes and then bound him Satan can do what he will with an ignorant Man he doth not see the Errour of his way therefore the Devil can lead him into any Sin you may lead a blind Man any whither Omne peccatum fundatur in ignorantia 2. Satan rules the Will Though he cannot force the Will yet he can by a Tentation draw it Joh. 8.44 The lusts of your father ye will do He hath got your hearts and him you will obey Jer. 44.17 We will burn incense to the Queen of Heaven When the Devil spurs a Sinner by a Tentation he will over Hedge and Ditch break all God's Laws that he may obey Satan Where then is Free-will When Satan hath such power over the Will his lusts ye will do There 's not any Member of the Body but is at the Devil's Service the Head to plot Sin the Hands to work it the Feet to run on the Devil's Errand Grave jugum servitutis Cicero Slavery is hateful to a Noble Spirit Satan is the Worst Tyrant the Cruelty of Cannibal or Nero is nothing to his other Tyrants do but rule over the Bodies he over the Conscience other Tyrants have some Pity on their Slaves though they work in the Gally they give them Meat let them have Hours for Rest but Satan is a Merciless Tyrant he â—ets Men have no Rest. What pains did Iudas take the Devil would let him have no rest till he had betrayed Christ and afterwards embrued his Hands in his own Bloud Use 1. See here our Misery by Original Sin enslaved to Satan Ephes. 2.2 Satan is said to work effectually in the Children of Disobedience What a sad Plague is this for a Sinner to be at the will of the Devil Just like a Slave if the Turk bids him dig in the Mine hew in the Quarres tug at the Oar the Slave must do it he dares not refuse If the Devil bids a Man Lye or Cozen he doth not refuse and which is worst Men are enslaved and they willingly obey this Tyrant other Slaves are forced against their will Israel sighed by reason of their bondage Exod. 2.23 But Sinners are willing to be Slaves they will not take their Freedom they kiss their Fetters Use 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into get from under the Power of Satan If any of your Children were Slaves you would give great sums of Money to purchase their Freedom your Souls are enslaved and will you not labour to be set free Improve the Gospel the Gospel proclaims a Jubilee to Captives Sin binds Men the Gospel looseth them Paul's preaching was to turn Men from the Power of Satan to God Acts 26.18 The Gospel-Star that leads you to Christ and if you get Christ then you are made free though not from the Being of Sin yet from Satan's Tyranny Joh. 8.36 If the Son make you free ye shall be free indeed You hope to be Kings to Reign in Heaven and will you let Satan Reign in you now Never think to be Kings when you die and Slaves while you live The Crown of Glory is for Conquerours not for Captives Oh get out of Satan's Jurisdiction get your Fetters of Sin filed off by Repentance 2 Misery We are Heirs of God's Wrath. In the Text And were by nature the children of wrath Tertullian's Exposition here is wrong Chrildren of Wrath he understands subjective that is subject to Wrath and Passion offending often in the Irascible Faculty of a wrathful Spirit But by Children of Wrath the Apostle passively means Heirs of Wrath expos'd to God's Displeasure God was once a Friend but Sin broke the Knot of Friendship now God's Smile is turned into a Frown we are now bound over to the Sessions and become Children of Wrath And who knows the power of Godâ—s wrath Psal. 90.11 The Wrath of a King is as the roaring of a Lyon Prov. 19.12 How did Haman's Heart tremble when the King rose up from the Banquet in wrath Esth. 7.7 But God's Wrath is Infinite all other is but as a Spark to a Flame Wrath in God is not a Passion as in us but it is an Act of God's Holy Will whereby he abhors Sin and decrees to punish it This Wrath is very dismal 't is this Wrath of God that imbitters Afflictions in this Life When Sickness comes attended with God's Wrath it puts Conscience into an Agony The mingling the Fire with the Hail made it so terrible Exod. 9.24 so mingling God's Wrath with Affliction makes it torturing It is the Nail in the Yoke God's Wrath when but in a Threatning as a Shower hanging in the Cloud made Ely's ears to tingle What is it then when this Wrath is executed It is terrible when the King rates and chides a Traytor but it is more
dreadful when he causeth him to be set upon the Rack or to be broke upon the Wheel Who knows the power of God's wath While we are Children of Wrath 1. We have nothing to do with any of the Promises they are as the Tree of Life bearing several sorts of Fruit but no right to pluck one Leaf Eph. 2.3 Children of wrath Verse 12. Strangers to the covenants of promise The Promises are as a Fountain seal'd While we are in the State of Nature we see nothing but the flaming Sword and as the Apostle Heb. 10.27 there remains nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful looking for of fiery Indignation 2. While Children of Wrath we are Heirs to all God's Curses Gal. 3.10 How can the Sinner eat and drink in that Condition Like Damariâ—'s Banquet he sat at Meat and there was a Sword hanging over his Head by a small Thread one would think he should have little stomack to eat So the Sword of God's Wrath and Curse hangs every moment over a Sinner's head We read of a flying Roll written with Curses Zach. 5.3 There 's a Roll written with Curses goes out against every Person that Lives and Dies in Sin God's Curse blasts where-ever it comes A Curse on the Sinner's Name a Curse on his Soul a Curse on his Estate Posterity a Curse on the Ordinances Sad if all a Man did eat should turn to Poison The Sinner eats and drinks his own Damnation at God's Table Thus it is before Conversion As the Love of God makes every bitter thing sweet so the Curse of God makes every sweet thing bitter Use. See our Misery by the Fall Heirs of Wrath And is this Estate to be rested in If a Man be fallen under the King's Displeasure will he not labour to Re-ingratiate himself into his Favour O let us flie from the Wrath of God! And whither should we flie but to Jesus Christ there 's none else to shield off the Wrath of God from us 1 Thess. 1.10 Iesus hath delivered us from wrath to come 3. Subject to all outward Miseries All the Troubles incident to Man's Life are the bitter Fruits of Original Sin The sin of Adam hath subjected the Creature to Vanity Rom. 8.20 Is it not a part of the Creature 's Vanity that all the Comforts here below will not fill the Heart no more then the Mariner's breath can fill the Sails of a Ship Job 2â— 22 In the midst of his sufficiency he shall be in straits There is still something wanting and a Man would have more the Heart is always Hydropical it thirsts and is not satisfied Solomon put all the Creatures into a Lembick and when he came to extract the Spirits and Quintissence there was nothing but Froth all was Vanity Eccles. 1.2 Nay 't is vexing Vanity not only Emptiness but Bitterness Our Life is Labour and Sorrow we come into the World with a Cry go out with a Groan Ps. 90.10 Some have said that they would not be to live the Life they have lived over again because their Life hath had more Water in it than Wine More Water of Tears then Wine of Joy Quid est diu vivere nisi diu torqueri Aug. Man is born to trouble Job 5.7 Every one is not born Heir to Land but he is born Heir to Trouble as well separate Weight from Lead We do not finish our Troubles in this Life but change them Trouble is the Vermine bred out of the putred matter of Sin Whence are all our Fears but from Sin 1 Ioh. 4.18 There is torment in fear Fear is the Ague of the Soul sets it a shaking some fear Want others Alarms others fear loss of Relations If we rejoyce 't is with Trembling Whence are all our Disappointment of Hopes but from Sin Where we look for Comfort there a Cross where we expect Honey there we tast Wormwood Whence is it that the Earth is filled with Violence that the Wicked oppresseth the Man which is more righteous then he Hab. 1.13 Whence is it that so much Fraudulency in Dealing so much Falseness in Friendship such Crosses in Relations whence is it Children prove Undutiful they that should be as the Staff of the Parents Age are a Sword to pierce their Hearts Whence is it Servants are Unfaithful to their Masters The Apostle speaks of some who have entertain'd Angels into their Houses Heb. 13.2 But how oft instead of entertaining Angels into their Houses do some entertain Devils Whence are all the Mutinees and Divisions in a Kingdom 2 Chr. 15.5 In those days there was no peace to him that went out nor to him that came in All this is but the sowr Core in that Apple our first Parents eat viz. Fruit of Original Sin Besides all the Deformities and Diseases of the Body Feavers Convulsions Catarrhs Macies nova febrium terris incubuâ—t cohors These are from Sin There had never been a Stone in the Kidnies if it had not been first a Stone in the Heart Yea the death of the Body is the Fruit and Result of Original Sin Rom. 5.12 Sin entred into the world and death by sin Adam was made Immortal conditionally if he had not sinned Sin dig'd Adam's Grave Death is terrible to Nature Lewis King of France forbad all that came into his Court to mention the name of Death in his Ears The Socinians say That Death comes only from the Infirmness of the Constitution But the Apostle saith Sin usher'd Death into the World By sin came death Certainly had not Adam eat of the Tree of Knowledge he had not died Gen. 2.17 In the day thou eatest thou shalt surely die implying if Adam had not eat he should not have died O then see the Misery ensuing upon Original Sin Sin dissolves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Harmony and good Temperature of the Body it pulls this Frame in pieces 4. Original Sin without Repentance exposeth to Hell and Damnation This is the second Death Rev. 20.14 Two things in it 1. Poena Damni Punishment of Loss the Soul is banished from the Beatifical Presence of God in whose Presence is Fulness of Joy 2. Poena Sensus Punishment of Sense the Sinner feels the scalding Viols of God's Wrath It is penetrating abiding Joh. 3.36 Reserved 2 Pet. 2.17 If when God's Anger be kindled but a little and a Spark or two of it flies into a Man's Conscience here in this life it be so terrible what then will it be when God stirs up all his Anger In Hell there is the Worm and the Fire Mark 9.44 Hell is the very Accent and Emphasis of Misery There 's Iudgment without Mercy O what Flames of Wrath what Seas of Vengeance what Rivers of Brimstone are pour'd out there upon the Damn'd Bellarmiâ—e is of Opinion That one Glimpse of Hell-fire were enough to make the most flaâ—itious Sinner turn Christian nay live as an Hermit a most strict mortified Life What is all other Fire to this but