Rivers of Oyl but Sparks of Love that Christ values And sure as David said While I was musing the Fire burned Psal. 39.3 So while we are musing of Christ's Love in redeeming us the Fire of our Love would burn towards Christ and then is a Christian in a Blessed Sabbath-Frame when he is like a Seraphim burning in Love to Christ. 4. On a Sabbath-morning meditate on the Glory of Heaven Heaven is the Extract and Quintessence of Happiness It is called a Kingdom Mat. 25.34 A Kingdom for it's Riches and Magnificence It is set out by Precious Stones Gates of Pearl Rev. 21. There is all that is truly Glorious transparent Light perfect Love unstained Honour unmixed Joy and that which crowns the Joy of the Celestial Paradise is Eternity Suppose Earthly Kingdoms were more glorious than they are their Foundations of Gold their Walls of Pearl their Windows of Saphire yet they are corruptible But the Kingdom of Heaven is Eternal those Rivers of Pleasure run for evermore Psalm 16.11 And that wherein the Essence of Glory consists and makes Heaven to be Heaven is the immediate Sight and Fruition of the Blessed God Psal. 17.15 When I awake I shall he satisfied with thy likeness O think of this Ierusalem above This is proper for a Sabbath 1. The meditation of Heaven would raise our Hearts above the World O how would these things disappear and shrink into nothing if our Minds were mounted above the Visible Orbs and we had a Prospect of Glory 2. How would the Meditation of Heaven make us Heavenly in our Sabbath-Exercises It would quicken Affection it would add Wings to Devotion it would make us to be in the Spirit on the Lord's Day Rev. 1.10 How vigorously doth he serve God who hath a Crown of Glory always in his Eye III. We dress our Souls on a Sabbath-Morning by Prayer Mat. 6.6 When thou Prayest enter into thy Closet c. Prayer sanctifies a Sabbath 1. The things we should pray for on the Morning of a Sabbath 1. Beg a Blessing upon the Word which is to be Preached that it may be a Savour of Life to us that by it our Minds may be more Illuminated our Corruptions more weakned our Stock of Grace more encreased Pray that God's special Presence may be with us that our Hearts may burn within us while God speaks Pray that we may receive the Word into meek humble Hearts James 1.22 That we may submit to it and bring forth the Fruits of it Nor should we only Pray for our selves but for others First For him who dispenseth the Word that his Tongue may be touched with a Coal from God's Altar That God would warm his Heart who is to help to warm others Your Prayers may be a means to quicken the Minister Some complain they find not that Benefit by the Word Preached Perhaps they did not Pray for their Minister as they should Prayer is like the whetting and sharpening of an Instrument which makes it cut the better Secondly Pray with and for your Family Yea Pray for all the Congregations that meet this Day in the Fear of the Lord that the Dew of the Spirit may fall with the Manna of the Word that some Souls may be converted and others strengthened and that Gospel-Ordinances may be continued and have no Restraint put upon them These are the things we should pray for The Tree of Mercy will not drop its Fruit unless it be shaken by the Hand of Prayer 2. The Manner of our Prayer It is not enough to say a Prayer to pray in a dull cold manner which teacheth God to deny but we must Pray with Reverence Humility Hope in God's Mercy Fervency Luke 22.44 Christ Pray'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly And that we may pray with more Fervency we must Pray with a Sense of our Wants He who is pinched with Want will be earnest in craving an Alms. He Prays most Fervently who Prays most Feelingly This is to sanctifie the Morning of a Sabbath and it is a good Preparatory for the Word Preached When the Ground is broken up by the Plough now it is fit to receive the Seed When the Heart hath been broken by Prayer now it is fit to receive the Seed of the Word Preached Thus you see how to dress your Souls on a Sabbath-morning There are other Duties remaining EXOD. XX. 10 IV. Having thus dressed your Souls in a Morning for the further Sanctification of the Sabbath address your selves to the Hearing of the Word Preached 1. And when you are set down in your Seat 1. Lift up your Eyes to Heaven for a Blessing upon the Word to be dispensed For you must know the Word Preach'd doth not work as Physick by its own inherent Vertue but by a Vertue from Heaven and the Co-operation of the Holy Ghost Therefore put up a short Ejaculatory Prayer for a Blessing upon the Word that it may be made effectual to you 2. The Word being begun to be Preach'd set your selves in a right manner 1. With Reverence and Holy Attention Acts 16.14 A certain Woman named Lydia attended unto the things that were spoken of Paul Constantine the Emperor was noted for his Reverend Attention to the Word Luke 19.48 Christ taught daily in the Temple And all the People were attentive to hear him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek They hung upon his Lip Could we tell Men of a Rich Purchase they would diligently attend And shall they not much more when the Gospel of Grace is Preaching to them Now that we may sanctifie and hallow the Sabbath by attentive Hearing take heed of two things I. Distraction in Hearing II. Drowsiness in Hearing I. Distraction 1 Cor. 7.35 That ye may attend upon the Lord without Distraction It is said of St. Bernard That when he came to the Church-Door he would say Stay here all my Earthly Thoughtt So should we say to our selves when we are at the Door of God's House Stay here all my worldly Cares and wandring Cogitations I am now going to hearken what the Lord will say to me Distraction hinders Devotion Distraction in Hearing is when the Mind is tossed with vain Thoughts and diverted from the Business in hand 'T is hard to make the Quicksilver Heart fix St. Hierom complained of himself Some times saith he when I am about God's Service per Porticus deambulo I am walking in the Galleries and sometimes casting up Accounts So oft in hearing of the Word the Thoughts dance up and down and when our Eye is upon the Minister our Mind is upon other things Distracted Hearing is far from sanctifying the Sabbath It must needs be very hainous to give way to vain Thoughts at this time because when we are hearing the Word we are now in God's Special Presence To do any Treasonable Action in the King's Presence is high Impudence Ier. 23.11 Yea in my House have I found their Wickedness So may the Lord say In my House
such Secrets that they must not be spoken of again Or as if it were a shame to speak of that which will save us VI. Shut up the Sabbath-Evening with Repetition Singing of Psalms and Prayer Beg that God would bless the Word you have heard but I hope your Practice herein will prevent my farther speaking Could we but thus spend a Sabbath we might be in the Spirit on the Lord's Day Rev. 1.10 our Souls might be nourished and comforted And this Sabbath which we now keep would be an earnest of that everlasting Sabbath which we shall Celebrate in Heaven EXOD. XX. 8 Remember to keep the Sabbath-day Holy Vse I. See here a Christians Duty To keep the Sabbath-Day Holy 1. The whole Sabbath is to be Dedicated to God It is not said Keep a part of the Sabbath holy but the whole day must be religiously observed If God hath given us Six Days and taken but One to himself shall we grudge him any part of that Day It were Sacriledge The Jews kept a whole Day to the Lord and we are not to abridge or curtail the Sabbath saith St. Austin more than the Jews did The very Heathens by the Light of Nature did set apart a whole Day in the Honour of their False Gods And Scaevola their High Priest did affirm That the wilful Transgression of that Day could have no Expiation or Pardon Whoever do rob any part of the Sabbath for servile Work or Recreation Scaevola the High Priest of the Heathenish Gods shall rise up in Judgment against such Christians and condemn them And they who say that to keep a whole Sabbath is too Iudaical let them show where God hath made any Abatement of the Time of Worship where he hath said You shall keep but a Part of the Sabbath And if they cannot show that it argues much Boldness to go to rob God of his Due That a whole Day be design'd and set apart for God's special Worship is a perpetual Statute while the Church remains upon the Earth saith Pet. Martyr Of this Opinion also were Theodoret Austin Iraeneus and the Chief of the Fathers 2. As the whole Sabbath is to be Dedicated to God so it must be kept Holy You see the manner of sanctifying the Lord's Day by Reading Meditation Prayer hearing of the Word and by Singing of Psalms to make Melody to the Lord. Now besides what I have said for the keeping this Day holy let me make a short Comment or Paraphrase on that Scripture Isa. 58.13 If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thy own ways nor finding thy own pleasure nor speaking thy own words Here is a Description of the right sanctifying a Sabbath 1. If thou turn away thy foot from the Sabbath That may be understood either Literally or Principally First Literally If thou turn away thy foot from the Sabbath that is If thou withdrawest thy Foot from taking long Walks or Journeys on the Sabbath-day So the Jewish Doctors expound it Or Secondly Spiritually If thou turn away thy foot from the Sabbath that is If thou turn away thy Affections the Feet of thy Soul from enclining to any worldly Business 2. From doing thy Pleasure on my holy Day That is Thou must not do that which may please the Carnal Part as Sports and Pastimes This is to do the Devil's Work on God's Day 3. And call the Sabbath a Delight Call it a Delight that is esteem it so Tho the Sabbath be not a Day for Carnal Pleasure yet holy Pleasure is not forbidden The Soul must take pleasure in the Duties of a Sabbath The Saints of old counted the Sabbath a Delight The Jews called the Sabbath Dies Lucis A Day of Light The Lord's Day on which the Sun of Righteousness shines is both a Day of Light and Delight This is the Day of sweet Intercourse between God and the Soul On this Day a Christian makes his Sallies out to Heaven his Soul is lifted above the Earth and can this be without Delight The higher the Bird flies the sweeter it sings On a Sabbath the Soul acts its Love to God and where the Love is there is the Delight On this Day a Believers Heart is melted q. d. quickned enlarged in Holy Duties and how can all this be and not a secret Delight go along with it On a Sabbath a gracious Soul can say as Cant. 2.3 I sat under his shadow with great delight and his Fruit was sweet to my taste How can a Spiritual Heart chuse but call the Sabbath a Delight Is it not delightful to a Queen to be putting on her Wedding Robes in which she shall meet the King her Bridegroom When we are about Sabbath-Exercises we are dressing our selves and putting on our Wedding-Robes in which we are to meet our Heavenly Bridegroom the Lord Jesus And is not this delightful On the Sabbath God makes a Feast of fat things he Feasts the Ear with his Word and the Heart with his Grace Well then may we call the Sabbath a Delight and to find this holy Delight is to be in the Spirit on the Lord's Day 4. The Holy of the Lord honourable In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious To call the Sabbath Honourable is not to be understood so much of an outward Honour given to it by wearing richer Apparel or having better Diet on this Day as the Jewish Doctors corruptly gloss This is the chief Honour some give to this Day But thou shalt call the Sabbath Honourable that is meant of the Honour of the Heart that we give to this Day reverencing it and esteeming it the Queen of Days We are to count the Sabbath Honourable because God hath honoured it All the Persons in the Trinity have honoured it God the Father blessed it God the Son rose upon it God the Holy Ghost descended on this Day Acts 2.1 And indeed this Day is to be honoured of all good Christians and had in high Veneration It is a Day of Renown On this Day a Golden Scepter of Mercy is held forth The Christian Sabbath is the very Crepusculum and Dawning of the Heavenly Sabbath It is honourable because this Day God comes down to us and visits us To have the King of Heaven present in a special manner in our Assemblies makes the Sabbath-day honourable Besides the Work that is done on this Day makes it honourable The Six Days are fill'd up with-servile Work which makes them lose much of their Glory but on this Day Sacred Work is done The Soul is employed wholly about the Worship of God it is Praying Hearing Meditating it is doing Angels Work Praising and Blessing of God Again The Day is Honourable by vertue of a Divine Institution Silver is of it self valuable but when the Royal Stamp is put upon it it is honourable
a Son of Sorrow it cost her her Life in bringing forth Gen. 35.18 We must pray for outward things with submission to Gods Will else they come in anger 2. When we pray for things pertaining to this Life we must desire Temporal things for Spiritual ends we must desire these things to be as helps in our journey to Heaven If we pray for Health it must be that we may improve this talent of Health for Gods Glory and may be fitter for his Service If we pray for a competency of Estate it must be for an holy end that we may be kept from the temptations which Poverty usually exposeth to and that we may be in a better capacity to sow the golden seeds of Charity and relieve such as are in want Temporal things must be prayed for for Spiritual ends Hannah prayed for a Child but it was for this end that her Child might be devoted to God 1 Sam. 1.11 O Lord if thou wilt remember me and wilt give unto thine hand-maid a man child then I will give him unto the Lord all the dayes of his life Many pray for outward things only to gratifie their sensual appetite The ravens cry for food Psal. 147.9 To pray for outward things only to satisfie Nature is to cry rather like Ravens than Christians We must have an higher end in our Prayers we must aim at Heaven while we are praying for Earth And must we pray for Temporal things for Spiritual ends that we may be fitter to serve God then how wicked are they who beg Temporal Mercies that they may be more inabled to sin against God Iam. 4.3 Ye ask that ye may consume it upon your lusts One Man is sick and he prays for Health that he may be among his Cups and Harlots another prays for an Estate he would not only have his Belly filled but his Barns and why would he be rich that he may raise his Name or that having more power in his hand he may now take a fuller revenge on his enemies This is impiety joyned with impudence to pray to God to give us Temporal things that we may be the better inabled to serve the Devil VSE If we are to pray for Temporal good things then how much more for Spiritual if we are to pray for Bread then how much more for the Bread of Life if for Oyl then how much more for the Oyl of gladness if we pray to have our hunger satisfied much more should we pray to have our Souls saved Alas what if God should hear our Prayers and grant us these Temporal things and no more what were we the better What is it to have Food and want Grace what is it to have the back clothed and the Soul naked to have a South land and want the living springs in Christs Blood what comfort could that be O therefore let us be earnest for Spiritual Mercies Lord do not only feed me but sanctifie me rather an Heart full of Grace than an House full of Gold If we are to pray for daily Bread the things of this Life much more for the things of the Life that is to come 3. From this word give I note That they who God hath given a large measure of outward things to yet we must pray Give us daily Bread And this may answer a Question Quest. Some may say we have an Estate already and what need we pray Give us daily Bread Answ. Supposing we have a plentiful Estate yet we need make this Petition Give us Bread And that upon a double account 1. That we may have a Blessing upon our Food and all that we enjoy Psalm 132.5 I will bless her provision Man lives not by bread alone but by every word which proceedeth out of Gods mouth Matth. 4.4 what is that but a word of Blessing Though the Bread is in our hand yet the Blessing is in Gods hand and it must be fetch'd out of his hand by Prayer Well therefore may rich Men pray Give us our Bread let it be seasoned with a Blessing If God should with-hold a Blessing nothing we have would do us good our Cloths would not warm us our Food would not nourish us Psal. 106.15 He gave them their request but sent leanness into their soul that is they pined away and their Meat did not nourish them If God should with-hold a Blessing what we eat would turn to bad humours and hasten Death If God doth not bless our Riches they will do us more hurt than good Eccl. 5.13 Riches kept for the owners thereof to their hurt So that granting we have plentiful Estates yet we had need pray Give us our Bread let us have a Blessing with what we have 2. Though we have Estates yet we had need pray give that we may hereby engage God to continue these Comforts to us How many Casualties may fall out How many have had Corn in their Barn and a fire hath come on a sudden and consumed all How many have had losses at Sea and great Estates boyled away to nothing Ruth 1.21 I went out full and the Lord hath brought me home again empty Therefore tho' we have Estates yet we had need pray Give us Lord give a continuance of these Comforts that they may not before we are aware take wings and fly from us So much for this first word in the Petition Give Secondly Vs. Give us Quest. Why do we pray here in the plural Why give us Why is it not said Give me Answ. To show that we are to have publick Spirits in Prayer we must not only pray for our selves but others both the Law of God and the Law of Love bind us to this We must love our Neighbours as our selves therefore we must pray for them as well as for our selves Every good Christian hath a fellow-feeling of the wants and miseries of others and he prays that God would extend his bounty to them especially he prays for the Saints Eph. 6.18 Praying alwayes for all Saints These are Children of the Family VSE I. Should we have publick Spirits in Prayer Give us it reproves such narrow-spirited Men as move only within their own sphere they look only at themselves but mind not the case of others they leave others out of their Prayers if they have daily Bread they care not though others starve if they are cloathed they care not though others go naked Christ hath taught us to pray for others Give us but selfish persons are shut up within themselves as the Snail in the shell and never speak a word in Prayer for others These have no commiseration or pity they are like Iudas whose Bowels fell out VSE II. Let us pray for others as well as for our selves Give us Vir bonus aliis prodest aeque ac sibi Spiders work only for themselves but Bees work for the good of others the more excellent any thing is the more it operates for the good of others The Springs refresh others with
6.4 he sees in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in impios habet Rivet As a Merchant enters down Debts in his Book so God hath his Diary or Day-Book and he enters down every sin into the Book He makes a Critical Discant upon Mens Actions Ieroboam's Wife disguised her self that the Prophet should not know her but he discern'd her 1 Kings 14.6 Why feignest thou thy self to be another The Hppocrite thinks to prevaricate and juggle with God but God will unmask him Eccles. 12.14 God shall bring every work into Iudgment with every secret thing Jer. 29.23 They have committed Villany in Israel even I know and am a witness saith the Lord. I but the Hypocrite hopes he shall colour over his sin and make it look very specious Absolom masks over his Treason with the pretence of a Religious Vow Iudas dissembles his Envy at Christ and Covetousness with a pretence of Charity to the Poor John 12.5 Iehu makes Religion a stirrop to his Ambitious Design 1 Kings 10.16 but God sees through these Figleaves You may see a Jade under his gilt Trappings Ier. 16.17 Their Iniquities is not hid from my eyes And he that hath an Eye to see will find an Hand to punish Use 2. of Exhortation Is God so infinite in his Knowledge then we should always set our selves as under his Omniscient Eye Sic vivendum est tanquam in conspectu Seneca Let us set David's Prospect before our Eye Psal. 16.8 I have set the Lord always before me Seneca counselled Lucilius that whatever he was doing he should imagine some of the Roman Worthies beheld him and then he would do nothing dishonourable The consideration of God's Omnisciency would 1. Be preventive of much sin The Eye of Man will restrain from sin and will not God's Eyes much more Esther 7.8 Will he force the Queen before me when I stand and look on Will we sin when our Judge looks on Would Men speak so vainly if they considered God over-heard them Latimer took heed to every word in his Examination when he heard the Pen go behind the Hangings So what care would Persons have of their words if they remembred God heard and the Pen is going in Heaven Would Men go after strange Flesh if they believed God were a Spectator of their wickedness and would make them do Pennance in Hell for it would they defraud in their Dealings and use false Weights if they thought God saw them and for making their Weights lighter would make their damnation heavier 2. The setting our selves as under the Eye of God's Omnisciency would cause Reverence in the Worship of God God sees the frame and carriage of our Hearts when we come before him How would this call in our stragling thoughts how would this animate and spirit Duty it would make us put fire to the Incense Acts 26.7 The Tribes instantly served God day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus venibus with the utmost zeal and intensness of Spirit To think God is in this place he beholds us would add Wings to Prayer and Oil to the flame of our Devotion 2. Is God's Knowledge infinite study sincerity be what you seem 1 Sam. 16.7 The Lord looketh upon the heart Men judge of the Heart by the Actions God judgeth of the Actions by the Heart If the Heart be sincere God will see the Faith and wink at the failing Asa had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Blemishes but his Heart was right with God 2 Chron. 15.17 God saw his Sincerity and pardoned his Infirmity Sincerity in a Christian is like Chastity in a Wise which doth excuse many Failings Sincerity makes our Duties acceptable like Musk among Linen that perfumes it As Iehu said to Iehonadab 2 Kings 10.15 Is thy heart right with me and he said it is if it be saith he give me thy hand and he took him up into the Chariot So if God sees our heart is right that we love him and design his glory now saith he give me your Prayers and Tears now you shall come up with me into the triumphant Chariot of Glory Sincerity makes our Services to be golden and God will not cast away this Gold though it may want some weight Is God Omniscient and his Eye chiefly upon the Heart wear this Girdle of Truth about you and never leave it off Use 3. of Comfort Is God a God of infinite Knowledge then there is Comfort 1. To the Saints in particular 2. To the Church in general in three Respects 1. In case of Private Devotion Christian thou settest hours apart for God thy Thoughts run upon him as thy Treasure God takes notice of every good Thought Mal. 3.17 He had a Book of Remembrance written for them that thought upon his Name Thou enterest into thy Closet and prayest to thy Father in secret he hears every sigh and groan Psal. 38.9 My groaning is not hid from thee Thou waterest the Seed of thy Prayer with Tears God bottles every Tear Psal. 56.8 Put thou my Tears into thy bottle When the Secrets of all Hearts shall be opened God will make an honourable mention of the Zeal and Devotion of his People and he himself will be the Herauld of their Praises 1 Cor. 4.5 Then shall every man have praise of God 2. The Infiniteness of God's Knowledge is a Comfort in case the Saints have not so clear a Knowledge of themselves They find so much Corruption that they judge they have no Grace Gen. 25.22 If it be so why am I thus If I have Grace why is my Heart in so dead and earthly a frame O remember God is of infinite Knowledge he can spy Grace where thou canst not he can see Grace hid under Corruption as the Stars may be hid under a Cloud God can see that Holiness in thee which thou canst not discern in thy self He can spy the flower of Grace in thee though overtop'd with weeds 1 Kings 14.13 Because there is in him some good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sees some good thing in his People when they can see no Good in themselves and though they judge themselves he will give them an Absolution 3. It is Comfort in respect of Personal Injuries It is the Saints lot to suffer The Head being crowned with Thorns the Feet must not tread upon Roses if Saints find a real Purgatory 't is in this Life but this is the Comfort God sees what wrong is done to them The Apple of his Eye is touched and is not he sensible St. Paul was scourged by cruel Hands 1 Cor. 11.35 Thrice was I beaten with Rods as if you should see a Scullion whip the King's Son God beholds it Exod. 3.7 I know their sorrows The Wicked make wounds in the backs of the Saints and then pour in Vinegar God writes down their Cruelty Believers art part of Christs Mystical Body and for every drop of a Saint's Blood spilt God puts a drop of Wrath in his Vial. 2. Comfort
make a Will and settles his Estate upon such Persons as he names in the Will none else but they can lay claim to the Will so God makes a Will and Testament but it is restrained and limited to such as are sanctified and it is high presumption for any else to lay claim to the Will 4. There is no going to Heaven without Sanctification Hebr. 12.14 Without holiness no man shall see the Lord. God is an holy God and he will suffer no unholy Creature to come near him A King will not suffer a Man with Plague-sores to approach into his Presence Heaven is not like Noah's Ark where the clean Beasts and the unclean entred no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth he will never suffer Heaven to be pestered with such Vermin Are they fit to see God who wallow in wickedness will God ever lay such Vipers in his bosom Without holiness no man shall see the Lord. It must be a clear Eye that sees a bright Object only an holy Heart can see God in his Glory Sinners may see God as an Enemy not as a Friend may have an affrighting Vision of God but not a beatifical Vision They may see the flameing Sword but not the Mercy Seat O then what need is there of Sanctification 5. Without Sanctification all our holy things are defiled 1 Tit. 1.15 Unto them that are defiled is nothing pure Under the Law if a Man who was Unclean by a dead Body had carried a piece of holy Flesh in his Skirt the holy Flesh had not cleansed him but he had polluted that Hag. 1.12 13. An Emblem of a Sinners polluting his holy Offering A foul Stomack turns the best Food into ill Humours An unsanctified Heart pollutes Prayers Alms Sacraments this evinceth the necessity of Sanctification Sanctification makes our holy things accepted an holy Heart is the Altar which sanctifies the Offering his Duties tho' they are not to Satisfaction yet to Acceptation 6. Without Sanctification we can show no sign of our Election 2 Thes. 2.13 Election is the cause of our Salvation Sanctification is our Evidence Sanctification is the Ear-mark of Christ's Elect Sheep Quest. What are the Signs of Sanctification Resp. 1. Such as are sanctified can remember a time when they were unsanctified Tit. 3.3 We were in our Bloud and then God wash'd us with Water and anointed us with Oyl Ezek. 16.9 Those Trees of Righteousness that blossom and bear Almonds can remember when they were like Aaron's dry Rod not one Blossom of Holiness growing A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity and then Free-grace planted this Flower of Holiness in him Second Sign of Sanctification is the in-dwelling of the Spirit 2 Tim. 1.14 The Holy Ghost which dwelleth in us As the Unclean Spirit dwells in the Wicked and carries them to Pride Lust Revenge the Devil hath entred into these Swine Acts 5.3 So the Spirit of God dwells in the Elect as their Guide and Comforter The Spirit possesseth the Saints God's Spirit sanctifies the Fancy causing it to mint holy Thoughts it sanctifies the Will putting a new Byass upon it whereby it is inclin'd to Good He who is sanctified hath the Influence of the Spirit tho' not the Essence Third Sign of Sanctification is an Antipathy against Sin Ps. 119.104 An Hypocrite may leave Sin yet love it as a Serpent casts its Coat but keeps its Sting but a sanctified Person can say he not only leaves Sin but loaths it As there are Antipathies in Nature between the Vine and Laurel so in a sanctified Soul there is an holy Antipathy against Sin and Antipathies can never be reconciled Because he hath an Antipathy against Sin he cannot but oppose it and seek the Destruction of it Fourth Sign of Sanctification is the Spiritual Performance of Duties viz. with the Heart and from a Principle of Love The sanctified Soul prays out of love to Prayer he calls the Sabbath a Delight Isa. 58.13 A Man may have Gifts to Admiration he may speak as an Angel drop'd out of Heaven yet may be carnal in spiritual things his Services do not come from a renewed Principle nor is he carried upon the Wings of Delight in Duty A sanctified Soul worships God in the Spirit 1 Pet. 2.5 God doth not judge of our Duties by the length but by the love Fifth Sign A well-order'd Life 1 Pet. 1.15 Be ye holy in all manner of conversation Where the Heart is sanctified the Life will be so too the Temple had Gold without as well as within As in a Piece of Coyn there 's not only the King's Image within the Ring but his Superscription too without So where there is Sanctification there is not only God's Image in the Heart but a Superscription of Holiness written in the Life Some say they have good Hearts but their Lives are Vitious Prov. 30.12 There is a generation that are pure in their own eyes yet is not washed from their filthiness If the Water be foul in the Bucket it cannot be clean in the Well Psal. 45.13 The king's daughter is all glorious within There is Holiness of Heart her Garments are wrought of wrought Gold Holiness of Life Grace is most beautiful when its Light doth so shine that others may see it this adorns Religion and makes Proselites to the Faith Sixth Sign Stedfast Resolution he is resolved never to part with his Holines let others reproach it he loves it the more let Water be sprinkled on the Fire it burns the more He saith as David when Micol reproach'd him for Dancing before the Ark 2 Sam. 6.22 If this be to be vile I will yet be more vile Let others persecute him for his Holiness he saith as Paul Acts 20.24 None of these things move me He prefers Sanctity before Safety and had rather keep his Conscience pure than his Skin whole He saith as Iob My integrity I will hold fast and not let it go Cap. 27.6 He will rather part with his Life then his Conscience Use 1. See what is the main thing a Christian should look after viz. Sanctification this is the Unum necessarium Sanctification is our purest Complexion it makes us as the Heaven bespangled with Stars it is our Nobility by it we are born of God and partake of the Divine Nature it is our Riches therefore compar'd to rows of Jewels and Chains of Gold Cant. 1.10 It is our best Certificate for Heaven what Evidence have we else to show have we Knowledge so hath the Devil Do we profess Religion Satan oft appears in Samuel's Mantle and transforms himself into an Angel of Light But here is our Certificat to show for Heaven Sanctification Sanctification is the first Fruits of the Spirit the only Coyn will pass currant in the other World Sanctification is the Evidence of God's Love we cannot guess at God's Love by giving us
chief Good So Aquinas defines Love Complacentia amantis in amato Love is a complacential delighting in God as in our Treasure Love is the Soul of Religion 't is a Grace highly momentous If we had Knowledge as the Angels or Faith of Miracles yet without Love it would profit nothing 1 Cor. 13.2 Love is the First and Great Commandment Mat. 22.38 It is so because if this be wanting there can be no Religion in the Heart there can be no Faith for Faith works by Love Gal. 5.6 All is but Pageantry or a Devout Complement 2. Because Love doth meliorate and sweeten all the Duties of Religion it makes them Savoury Meat else God cares not to taste of them 3. It is the First and Great Commandment in respect of the Excellency of this Grace Love is the Queen of the Graces it out-shines all the other as the Sun the Lesser Planets In some respect it is more excellent than Faith though in one sense Faith be more excellent Virtute unionis as it unites us to Christ. Faith puts upon us the Embroidered Robe of Christs Righteousness which is a brighter Robe than any of the Angels wear Yet in another sense Love is more excellent respectu durationis in respect of the continuance of it it is the most durable Grace Faith and Hope will shortly cease but Love will remain When all the other Graces like Rachel shall dye in Travel Love shall revive The other Graces are in the nature of a Lease only for term of Life Love is as a Free-hold it continues for ever Thus Love carries away the Garland from all the other Graces it is the most long liv'd Grace it is a Bud of Eternity this Grace alone shall accompany us in Heaven Quest 1. How must our Love to God be qualified Resp. 1. Love to God must be pure and genuine he must be loved chiefly for himself this the School-men call Amor amicitiae We must love God not only for his Benefits but those intrinsick Excellencies wherewith he is Crowned We must love God not only for the good which flows from him but the good which is in him True love is not Mercenary a Soul that is deeply in love with God needs not be hired with Rewards he cannot but love God for the Beauty of his Holiness not but that it is lawful to look at Gods Benefits Moses had an Eye to the recompence of Reward Heb. 11.26 But we must not love God only for his Benefits for then it is not love of God but Self-Love 2. Love to God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all the Heart Mark 12.30 Thou shalt love the Lord thy God with all thy Heart We must not love God a little give him a Drop or two of our Love but the main Stream of our Love must run after him the Mind must think of God the Will choose him the Affections pant after him The true Mother would not have the Child divided nor God will not have the Heart divided we must love him with our whole Heart Though we may love the Creature yet it must be a subordinate Love Love to God must be highest as the Oyl swims above the Water 3. Love to God must be Flaming to love coldly is all one as not to love The Spouse is said to be amore perculsa Sick of Love Cant. 2.5 The Seraphims are so called from their Burning Love turns Saints into Seraphims it makes them burn in Holy Love to God and many Waters cannot quench this Love Quest. 2. How may we know whether we love God Resp. 1. He that loves God desires his sweet Presence Lovers cannot be long asunder they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fainting Fits they want a sight of the Object of their Love A Soul deeply in Love with God desires the enjoyment of him in his Ordinances in Word Prayer Sacrament David was ready to faint away and Dye when he had not a sight of God Psal. 84.2 My Soul fainteth for God such as care not for Ordinances but say when will the Sabbath be over plainly discover want of Love to God 2. He who loves God doth not love Sin Psal. 97.10 Ye that love the Lord hate evil The love of God and love of Sin can no more mix together than Iron and Clay Every Sin loved strikes at the Being of God but he who loves God hath an Antipathy against Sin He who would part between Two Lovers is an Hateful Person God and the Believing Soul are Two Lovers Sin comes to part between them therefore the Soul is implacably set against Sin By this try your Love to God How could Dalilah say she loved Sampson when she entertained correspondence with the Philistines who were his Mortal Enemies How can he say he loves God who loves Sin which is God's Enemy 3. He who loves God is not much in love with any thing else his love is very cool to worldly things his love to God moves as the Sun in the Firmament swiftly his love to the World moves as the Sun on the Dial very slow The love of the World eats out the Heart of Religion It choaks good Affections as the Earth puts out the Fire The World was a dead thing to Paul Gal. 6.14 I am Crucified to the World and the World is Crucified to me In Paul we might see both the Picture and Pattern of a Mortified Man He that loves God useth the World but chooseth God the World is his Pension but God is his Portion Psal. 119.57 The World doth busie him but God doth delight and satisfie him He saith as David Psal. 43.4 God my exceeding joy the Gladness or Cream of my Joy 4 He who loves God cannot live without him Things we love we know not how to be without A Man can want Musick or Flowers but not Food A Soul deeply in love with God looks upon himself as undone without him Psal. 143.7 Hide not thy Face from me lest I be like them that go down into the Pit He saith as Iob Châ—p 30.28 I went Mourning without the Sun I have Star-light I want the Sun of Righteousness I enjoy not the sweet Presence of my God Is God our chief Good that we cannot live without Alas how do they demonstrate they have no love to God who can make a shift well enough to be without him Let them but have Corn and Oyl and you shall never hear them complain of the want of God 5. He who loves God will be at any pains to get him What pains doth the Merchant take what hazards doth he run to have a rich Return from the Indies Extremos currit Mercator 〈…〉 Iacob loved Rachel and he would endure the Heat by Day anâ— the Froâ—t by Night that he might enjoy her A Soul that loves God will take any pains for the Fruition of him Psal. 63.8 My Soul follows hard after God Love is Pondus animae Aug. It is as the weight which sets the
Grave and the Holy Ghosts descending upon the Earth This Day is perfum'd with the sweet Odour of Prayer which goes up to Heaven as Incense This Day the Manna falls that Angels Food this is the Soul's Festival Day on this Day all the Graces act their Part The other Days of the Week are most employed about Earth this Day about Heaven Then you gather Straw now Pearl Now Christ takes the Soul up into the Mount and gives it transfiguring Sights of Glory Now Christ leads his Spouse into the Wine-Cellar and displays the Banner of his Love now he gives her his Spiced Wine and the Iuice of the Pomegranate Cant. 8.2 The Lord doth usually reveal himself more to the Soul on this Day The Apostle Iohn was in the Spirit on the Lord's Day Revel 1.10 He was carried up in Divine Raptures towards Heaven This Day a Christian is in the Altitudes he walks with God and takes as it were a turn with him in Heaven 1 Ioh. 1.3 On this Day holy Affections are quickened The Stock of Grace is improved Corruptions are weakened On this Day Satan falls like Lightning before the Majesty of the Word Christ wrought most of his Miracles upon the Sabbath So he doth now The dead Soul is raised the Heart of Stone is made Flesh. How should this Day be highly esteemed and had in Reverence This Day is more precious than Rubies God hath anoynted this Day with the Oyl of Gladness above its Fellows On the Sabbath we are doing Angels Work our Tongues are tuned to God's Praises This Sabbath on Earth is a Shadow and Type of that Glorious Rest and Eternal Sabbath we hope for in Heaven when God shall be the Temple and the Lamb shall be the Light of it Rev. 21.22 23. EXOD. XX. 9 10. Six Days shalt thou labour and do all thy Work but the Seventh Day is the Sabbath of the Lord thy God in it thou shalt do no manner of Work c. Six Days shalt thou labour God would not have any live out of a Calling Religion seals no Warrant for Idleness 'T is as well a Duty to labour Six Days as to keep Holy Rest on the Seventh Day Six Days shalt thou labour 2 Thess. 3.11 We hear there are some among you walking Disorderly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working not at all Now them that are such we command and exhort by our Lord Iesus that with Quietness they work and eat their own Bread A Christian must not only mind Heaven but his Calling While the Pilot hath his Eye to the Star he hath his Hand to the Stern Without labour the Pillars of a Common-wealth will dissolve and the Earth will be like the Sluggards Field over-run with Briars Prov. 24.31 Adam in Innocency tho he was the Monarch of the World yet God would not have him idle but he must dress and till the Ground Gen. 2.15 Piety doth not exclude Industry Six Days shalt thou labour Standing Water putrifies The Inanimate Creatures are in Motion The Sun goes its Circuit the Fountain runs the Fire sparkles And Animate Creatures Solomon sends us to the Ant and Pismire to learn Labour Prov. 6.6 Chap. 30.35 The Bee is the Emblem of Industry some of the Bees trim the Honey others work the Wax others frame the Comb others lie Sentinel at the Door of the Hive to keep out the Drone And shall not Man much more inure himself to labour That Law in Paradise was never yet repealed In the Sweat of thy Brows shalt thou eat Bread Gen. 3.19 Such Professors are to to be disliked who talk of living by Faith but live out of a Calling They are like the Lillies which toil not neither do they spin Mat. 6.28 'T is a Speech of Holy and Learned Mr. Perkins Let a Man be endued with excellent Gifts and hear the Word with Reverence and receive the Sacrament yet if he practise not the Duties of his Calling all is but Hypocrisie What is an idle Person good for What benefit is there of a Ship that lies always on the shore Or of Armour that hangs up and rusts To live out of a Calling exposeth a Person to Temptation Melancton calls Idleness Balneum Diaboli the Devil's Bath because he bathes himself with delight in an idle Soul We do not use to sow Seed in ground when it lies fallow but Satan sows most of his Seed of Temptation in such Persons as lie fallow and are out of a Calling Idleness is the Nurse of Vice Seneca an Heathen could say Nullus mihi per Otium Dies exit No Day passeth me without some labour An idle Person stands for a Cypher in the World and God writes down no Cyphers in the Book of Life We read in Scripture of eating the Bread of Idleness Prov. 31.27 and drinking the Wine of Violence Prov. 4.17 It is as well a sin to eat the Bread of Idleness as to drink the Wine of Violence An idle Person can give no account of his Time Time is a Talent to trade with both in our Particular and General Calling The slothful Person hides his Talent in the Earth he doth no good his Time is not lived but lost An idle Person lives unprofitably he cumbers the ground God calls the slothful Servant wicked Mat. 25.26 Thou wicked and slothful Servant Draco whose Laws were written in Blood deprived them of their Life who would not work for their Living In Hetruria they caused such Persons to be banished Idle Persons live in the Breach of this Commandment Six Days shalt thou labour Let them take heed they be not banished Heaven A Man may as well go to Hell for not working in his Calling as for not Believing So I pass to the next But The Seventh Day is the Sabbath of the Lord thy God in it thou shalt do no manner of work Having spoken already of the Reasons of sanctifying the Sabbath I come now to that Question Quest. In what manner we are to sanctifie the Sabbath Resp. 1. Negatively we must do no Work in it that is expressed in the Commandment In it thou shalt do no manner of Work God hath enclosed this Day for himself therefore we are not to lay it common by doing any Civil Work As Abraham when he went to sacrifice left his Servant and the Ass at the bottom of the Hill Gen. 22.5 So when we are to Worship God this Day we must leave all worldly business behind leave the Ass at the Bottom of the Hill And as Ioseph when he would speak with his Brethren thrust out the Egyptians so when we would converse with God this Day we must thrust out all earthly Employments The Lord's Day is a Day of Holy Rest all secular Works must be forborn and suspended it is a prophaning the Day Nâ—hem 13.15 In these days saw I in Iudah some treading Wine-presses on the Sabbath and bringing in Sheaves as also Wine-Grapes and Figs and all manner of Burdens which they brought into Ierusalem on
Iudge of all the Earth do right God would not punish one more than another but that his Sin is greater It is true all Sins are equally hainous in respect of the Object or the Person against whom Sin is committed viz. The Infinite God But in another Sence all Sins are not alike hainous Some Sins have more bloody Circumstances in them which are like the Die to the Wooll to give it a deeper Colour Quest. What Sins may be said to be more hainous than others Resp. 1. Such Sins as are committed without any occasion offered A Man swears or is angry and hath no Provocation The less the occasion of Sin is the greater is the Sin 2. Such Sins are more hainous that are committed presumptuously Under the Law there was no Sacrifice for Presumptuous Sins Numb 15.30 Quest. What is it to sin presumptuously which doth heighten and aggravate Sin and make it more hainous Answ. To sin presumptuously is to sin against Convictions and Illuminations or an enlightned Conscience Iob 24.13 They are of those that rebell against the Light Conscience like the Cherubim stands with a Flaming Sword in its Hand to deterr the Sinner yet he will sin Did not Pilat sin against Conviction and with an high hand in condemning Christ He knew that of Envy the Jews had delivered him Matth. 27.18 He confessed he found no fault with him Luke 23.14 And his own Wife sent to him Have nothing to do with that just Man Matth. 27.19 Yet for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously against an enlightned Conscience To sin ignorantly doth something extenuate and pare off the Guilt Iohn 15.22 If I had not come ye had had no sin That is your Sin had been less But to sin against Illuminations and Convictions doth inhance and accent Mens Sins These Sins make deep Wounds in the Soul Other Sins fetch Blood these are a Stab at the Heart Quest. How many ways doth a Man Sin against Illuminations and Convictions Answ. 1. When he lives in the total neglect of Duty He is not ignorant that it is a Duty to read the Word yet he lets the Bible lie by as rusty Armour that he seldom makes use of He is convinced that it is a Duty to pray in his Family yet he can go Days and Months and God never hear of him He calls God Father but never asks him Blessing Neglect of family-Family-Prayer doth as it were uncover the Roof of Mens Houses and make way for a Curse to be rained down upon their Table 2. When a Man lives in the same Sins which he condemns in others Rom. 2.1 Thou that judgest another dost the same things As Austin saith of Seneca He wrote against Superstitions yet he worshipped those Images which he reproved One Man condemns another for rash censuring yet lives in the same Sin himself A Master reproves his Apprentice for Swearing yet he himself Swears The Snuffers of the Tabernacle were of pure Gold They who reprove and snuff the Vices of others had need themselves to be free from those Sins The Snuffers must be of Gold 3. When a Man sins after Vow Psal. 56.12 Thy Vows O God are upon me A Vow is a Religious Promise made to God to dedicate our selves to him A Vow is not only a Purpose but a Promise Every Votary makes himself a Debtor he binds himself to God in a solemn manner Now to Sin after Vow to vow himself to God and give his Soul to the Devil must needs be against the highest Convictions 4. When a Man sins after Counsels Admonitions Warnings he cannot plead Ignorance The Trumpet of the Gospel hath been blown in his Ears and sounded a Retreat to call him off from his Sins he hath been told of his Injustice living in Malice keeping bad Company yet he would venture upon Sin This is to sin against Conviction it aggravates the Sin and is like a Weight put in the Scale to make his Sin weigh the heavier If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place yet if the Mariner will fail there and split his Ship it is Presumption and if he be cast away who will pity him 5. When a Man sins against express Comminations and Threatnings God hath thundered out Threatnings against such Sins Psal. 66.21 God shall wound the hairy Scalp of such an one as goes on still in his Trespasses Yet tho God set the point of his Sword to the Breast of a Sinner yet he will commit Sin The Pleasure of Sin doth more delight him than the Threatnings affright him He like the Liviathan laughs at the shaking of a Spear Iob 41.29 Nay he derides God's Threatnings Isa. 5.19 Let him make speed and hasten his Work that we may see it We have heard much what God intends to do and of Judgment approrching we would fain see it For Men to see the Flaming Sword of God's Threatnings brandished yet to strengthen themseâ—ves in Sin is in an high manner to sin against Illumination and Conviction 6. When a Man sins under Affliction God doth not only thunder by Threatning but hath let his Thunderbolt fall he hath inflicted Judgments on a Person he may read his Sin in his Punishment yet he sins His Sin was Vncleanness he hath wasted his Strength as well as his Estate he hath had a Fit of Apoplexy yet tho he feels the smart of Sin he retains the Love of Sin This is to sin against Conviction 2 Chron. 28.22 In his Distress did he trespass yet more this is that King Ahaz This doth inhance and make the Sin greater than other Sins For sinning against an enlightned Conscience First Is full of Obstinacy and Pertinaciousness Men can give no Reason make no Defence for their Sins yet they are resolved to hold fast Iniquity This is desperate Wilfulness And Voluntas est regula mensura actionis The more of the Will in a Sin the greater the Sin Ier. 18.12 We will walk after our own Devices Tho there be Death and Hell every step we will march on under Satan's Colours This made the Sin of the Apostate Angels so great because it was wilful they had no Ignorance in their Mind no Passion to stir them up there was no Tempter to deceive them but they sinn'd obstinately and out of Choice Secondly To sin against Convictions and Illuminations is joyn'd with slighting and contempt of God It is bad for a Sinner to forget God but it is worse to contemn him Prov. 10.13 Wherefore do the wicked contemn God An enlightned Sinner knows that by his Sin he disobligeth and angers God but he cares not whether God be pleased or no he will have his Sin Therefore such an one is said to reproach God Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord. Every Sin displeaseth God but sins against an enlightned Conscience reproach the Lord. To contemn the Authority
of a Prince is a Reproach done to him Thirdly It is accompanied with Impudency Fear and Shame are banished the Vail of Modesty is laid aside Zeph. 3.5 The Vnjust knoweth no shame Iudas knew Christ was the Messiah he was convinced of it by an Oracle from Heaven and by the Miracles he wrought and yet he impudently goes on in his Treason nay when Christ said He that dips his Hand with me in the Dish he shall betray me And Iudas knew Christ meant him And when Iudas was going about his Treason Christ pronounced a Wo to him Luke 22.22 yet for all that he proceeded in his Treason Thus to sin presumptuously against an enlightned Conscience dies the Sin of a crimson Colour and makes it greater than other Sins 3. Such Sins are more hainous than others which are Sins of Continuance The continuing of Sin is the inhancing of Sin He who plots Treason makes himself a greater Offender Some Men's Heads are the Devil's Mint-house they are minting of Mischief Rom. 1.30 Inventers of evil things Some invent new Oaths others new Snares Such were those Presidents that invented a Decree against Daniel and got the King to sign it Dan. 6.9 4. Those Sins are greater which proceed from a Spirit of Malignity To malign Holiness is Diabolical 'T is a Sin to want Grace it is worse to hate it In Nature there are Antipathies as between the Vine and Lawrel Some have an Antipathy against God because of his Purity Isa. 30.11 Cause the Holy One of Israel to cease from before us Sinners if it lay in their Power would not only Unthrone God but Unbe God If they could help it God should be no longer God This Sin is boil'd up to a greater height 5. Those Sins are of a greater Magnitude which are mixed with Ingratitude God cannot endure of all things to have his kindness slighted God's Mercy is seen in reprieving Men so long in wooing them by his Spirit and Ministers to be reconciled in crowning them with so many Temporal Blessings now to abuse all this Love when God hath been filling up the Measure of his Mercy that Men should fill up the Measure of theit Sins This is high Ingratitude and doth make their Sins of a deeper Crimson Some are worse for Mercy The Vulture saith Aelian draws Sickness from Perfumes So the Sinner contracts Evil from the sweet Perfumes of God's Mercy The English Chronicle reports of one Parry who being condemned to die Queen Elizabeth sent him his Pardon and after he was pardoned he conspired and plotted the Queens Death Just â—o some deal with God he bestows Mercy and they plot Treason against him Isa. 1.2 I have nourished and brought up Children and they have rebelled against me The Athenians in lieu of the good Service Themistocles had done them banished him their City The Snake in the Fable being frozen stung him that gave it Warmth Certainly sins against Mercy are far more hainous 6. Those Sins are more hainous than other which are committed with Delectation A Child of God may sin through a Surprizal or against his Will Rom. 7.19 The Evil which I would not that do I. Like one that is carried down the Stream involuntarily But to sin with Delight doth heighten and greaten the Sin A sign the Heart is in the Sin Hos. 4.8 They set their Heart on their Iniquity As a Man follows his Gain with Delight Rev. 22.15 Without are Dogs and whosoever loveth and maketh a Lie To tell a Lie is a sin but to love to tell a Lie is a greater sin 7. Those sins are more hanous than others which are committed under a pretence of Religion To couzen and defraud is a sin but to do it with a Bible in ones Hand is a double sin To be unchaste is a sin but to put on a Mask of Religion to play the Whore makes the sin the greater Prov. 7.14 I have Peace-offerings with me this day have I paid my Vows come let us take our fill of Love She speaks as if she had been at Church and had been saying her Prayers who would ever have suspected her of Dishonesty But behold her Hypocrisie she makes her Devotion a Preface to Adultery Luke 20.47 Who devour Widows Houses and for pretence make long Prayers This sin was not in making long Prayers for Christ was a whole Night in Prayer but to make long Prayers that they might do unrighteous Actions did make their sin more horrid 8. Sins of Apostacy are more hainous than other Demas forsook the Truth 2 Tim. 4.10 and afterwards became a Priest in an Idol Temple saith Dorotheus To fall is a sin but to fall away is a greater sin Apostates cast a Disgrace upon Religion The Apostate saith Tertullian seems to put God and Satan in the Ballance and having weighed both their Services prefers the Devils Services and proclaims him to be the best Master In which respect the Apostate is said to put Christ to open Shame Heb. 6.6 This dies a sin in grain and makes it greater It is a sin not to profess Christ but it is a greater to deny him Not to wear Christ's Colours is a sin but to run from his Colours is a greater Sin A Pagan sins less than a Baptized Renegado 9. To persecute Religion makes sin greater Acts 7.22 To have no Religion is a sin but to endeavour to destroy Religion is a greater Antiochus Epiphanes took more tedious Journies and run more hazards to vex and oppose the Jews than all his Predecessors had done in obtaining Victories Herod added this above all that he put Iohn in Prison He sinned before by Incest but by imprisoning the Prophet this added to his sin and made it greater Persecution fills up the Measure of sin Matth. 23.32 Fill you up the measure of your Fathers If you pour in a Porringer of Water into a Cistern that adds something to it but pour in a Bucket full or two and that fills up the measure of the Cistern So Persecution fills up the measure of sin and makes it greater 10. To sin malitiously makes sin greater Aquinas and other of the School-men place the sin against the Holy Ghost in Malice The Sinner doth all he can to vex God and despight the Spirit of Grace Heb. 10.29 Thus Iulian who threw up his Dagger in the Air as if he would have been revenged upon God This swells sin to its full bigness it cannot be greater When a Man is once come to this blasphemously to despight the Spirit there is but one step lower he can fall and that is to Hell 11. ult It aggravates sin and makes it greater when a Man not only sins himself but endeavours to make others sin 1. Such as teach Errors to the People who decry Christ's Deity or deny his Vertue making him only a Political Head not an Head of Influence who preach against the Morality of the Sabbath or the Immorality of the Soul These Mens sins
that we do truly pray in Faith We may say Our Father and think we pray in Faith when it is in presumption how therefore may we know that we do indeed pray in Faith Answ. 1. When our Faith in Prayer is humble A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself he is so qualified and hath done God good service therefore he is confident God will hear his Prayer See an instance Luke 18.11 12. The Pharisee stood and prayed thus God I thank thee that I am not as other men are extortioners unjust I fast twice in the week I give tithes of all that I possess This was a presumptuous Prayer but a sincere heart doth as well act Humility in Prayer as Faith Luke 18.13 The Publican standing afar off would not lift up so much as his eyes to heaven but smote upon his breast saying God be merciful to me a sinner God be merciful there was Faith to me a sinner there was Humility and a sence of unworthiness 2. We may know we pray in Faith when though we have not the present thing we pray for yet we believe God will grant therefore we will stay his leasure A Christian having a command to pray and a promise he is resolved to follow God with Prayer and not give over as Peter he knocked yet the door was not opened but he continued knocking and at last it was opened Acts 12.16 so a Christian prayes and prayes but hath no answer but he will continue knocking at Heaven door knowing an answer will come Psal. 86.7 Thou wilt answer me Here is one that prayes in Faith Christ saith Pray and faint not Luke 18.1 A Believer at Christs word lets down the net of Prayer and though he catch nothing he will cast the net of Prayer again believing that Mercy will come Patience in Prayer is nothing but Faith spun out VSE I. It reproves them that pray in Formality not in Faith They question whether God hears or will grant Iam. 4.3 Ye ask and receive not because ye ask amiss He doth not say ye ask that which is unlawful but ye ask amiss when Men pray and believe not they ask amiss and therefore they receive not Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace the rubbish of unbelief stops the currant of Prayer VSE II. Of Exhortation Let us set Faith a work in Prayer Our Father The Husbandman sowes in hope Prayer is the seed we sow when the hand of Faith scatters this seed it brings forth a fruitful crop of Blessing Prayer is the ship we send out to Heaven when Faith makes an adventure in this ship it brings home large returns of Mercy O pray in Faith say Our Father and that we may act Faith in Prayer consider 1. Gods readiness to hear Prayer Deus paratus ad vota exaudienda did God forbid all addresses to him it would put a damp upon the trade of Prayer but Gods ear is open to Prayer It is one of the Names by which God is known Psal. 65.2 O thou that hearest prayer The Aediles among the Romans had their doors always standing open that all who had petitions might have free access to them God is both ready to hear and grant Prayer This may encourage Faith in Prayer and whereas some may say they have prayed but have had no answer 1. God may hear Prayer though he doth not presently answer we write a Letter to a Friend he may have received it though we have yet had no answer of it Perhaps thou prayest for the light of Gods face God may lend thee an ear though he doth not show thee his face 2. God may give an answer to Prayer when we do not perceive it His giving an heart to pray and inflaming the affections in Prayer is an answer of Prayer Psal. 138.3 In the day that I cryed thou answeredst me and strengthenedst me with strength in my soul Davids inward strength was an answer of Prayer therefore let Gods readiness to hear Prayer incourage Faith in Prayer 2. That we may act Faith in Prayer consider we do not pray alone Christ prayes over our Prayers again Christs Prayer is the ground why our Prayer is heard Christ takes the dross out of our Prayer and presents nothing to his Father but pure Gold Christ mingles his sweet odours with the Prayers of the Saints Rev. 5.8 Think of the dignity of his Person he is God and the sweetness of his Relation he is a Son O what encouragement is here to pray in Faith Our Prayers are put into the hand of a Mediator Christs Prayer is mighty and powerful 3. We pray to God for nothing but what is pleasing to him and he hath a mind to grant If a Son ask nothing but what his Father is willing to bestow this may make him go to him with confidence when we pray to God for holy hearts there 's nothing more pleasing to him 1 Thess. 4.3 This is the will of God even your sanctification We pray that God would give us an heart to love him and there 's nothing he more desires than our Love How may this make us pray in Faith when we pray for nothing but what is acceptable to God and which he delights to bestow 4. To encourage Faith in Prayer consider the many sweet Promises that God hath made to Prayer The Cork keeps the Net from sinking the Promises are the Cork to keep Faith from sinking in Prayer God hath bound himself to us by his Promises The Bible is bespangled with Promises made to Prayer Isa. 30.19 He will be very gracious to thee at the voice of thy cry The Lord is rich unto all that call upon him Rom. 10.12 Ier. 29.13 Then shall ye find me when you search for me with all your heart Psal. 145.19 He will fulfil the desire of them that fear him The Tyrians tyed their God Hercules with a Golden Chain that he should not remove God hath tyed himself fast to us by his Promises how should these animate and spirit Faith in Prayer Faith gets strength in Prayer by sucking from the breast of a Promise 5. That we may act Faith in Prayer consider Jesus Christ hath purchased that which we pray for We may think the things which we ask in Prayer too great for us to obtain but they are not too great for Christ to purchase We pray for pardon Christ hath purchased it in his Blood We pray for the Spirit to animate and inspire us the sending down of the Holy Ghost into our hearts is the fruit of Christs death Iohn 16. This may put life into our Prayers and make us pray in Faith because the things we ask in Prayer though they are more than we deserve yet not more than Christ hath purchased for us 6. To make us pray in Faith consider there is such a bountifulness in God that he often excells the prayers
fit of Musick Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men and made them lose their Souls and their happiness for lying vanities If Satan could make good his brag in giving all the Glory and Kingdoms of the World it could not countervail the loss of the Celestial Kingdom All the tears in Hell are not sufficient to lament the loss of Heaven VSE II. Of Reproof 1. Branch It reproves such as do not at all look after this Kingdom of Glory As if all we say about Heaven were but a Romance they do not mind it That they mind it not appears because they do not labour to have the Kingdom of Grace set up in their hearts If they have some thoughts of this Kingdom yet it is in a dull careless manner they serve God as if they served him not they do not vires exerere put forth their strength for the Heavenly Kingdom How industrious were the Saints of old for this Kingdom Phil. 3.13 Reaching forth unto those things which are before The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stretching out the neck a Metaphor from Racers that strain every limb and reach forward to lay hold on the prize Luther spent three hours a day in Prayer Anna the prophetess departed not from the temple but served God with fasting and prayers night and day Luke 2.37 How zealous and industrious were the Martyrs to get into this Heavenly Kingdom they wore their Fetters as Ornaments snatched up Torments as Crowns and embraced the Flames as chearfully as Elijah did the fiery Chariot which came to fetch him to Heaven and do not we think this Kingdom worth our labour The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory The dulness of many in seeking after Heaven is such as if they did not believe there were such a Kingdom or as if it would not countervail their labour or as if they thought it were indifferent whether they obtained this Kingdom or no which is as much as to say whether they were saved or no whether they were Crowned in Glory or chained as Gally slaves in Hell for ever 2. Branch It reproves them who spend their sweat more in getting the World then the Kingdom of Heaven Phil. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who mind earthly things the World is the great Diana they cry up as if they would fetch happiness out of the earth which God hath cursed They labour for and Honour Riches many are like Korah and Dathan the earth swallowed them up Num. 16.32 So the earth swallows up their Time and Thoughts these if they are not Pagans yet they are Infidels they do not believe there is such a kingdom they go for Christians yet question that great Article in their Faith Life Everlasting these like the Serpents lick the dust O what is there in the World that we should so idolize it when Christ and Heaven are not regarded what hath Christ done for you died for your sins what will the World do for you can it pacify an angry Conscience can it procure Gods Favour can it flee death can it bribe your Judge can it purchase for you a place in the kingdom of heaven O how are Men bewitched with worldly Profits and Honours that for these things they will let go Paradise It was a good prayer of St. Bernard Sic possideamâ—u mundana ut non perdamus aeterna Lo let us so possess things temporal that we do not lose things eternal 3. Branch It reproves such who delay and put off seeking this kingdom till it be too late like the foolish Virgins who came when the door was shut Mora trahit periculum People let the Lamp of Life blaze out and when the Symptoms of death are upon them and they know not what else to do now will look up to the kingdom of Heaven Christ bids them seek Gods kingdom first and they will seek it last they put off the kingdom of heaven to a Death-bed as if it were as easie to make their Peace as to make their Will How many have lost the Heavenly kingdom through Delays and Procrastinations Plutarch reports of Archias the Lacedemonian being among his Cups one delivered him a Letter and desired him to read it presently being of serious business saith he seria cras I will mind serious things to morrow and that Night he was slain Thou that saiest thou wilt look after the kingdom of Heaven to morrow knowest not but that thou maiest be in Hell before to morrow Sometimes death comes suddenly it strikes without giving warning What folly is it putting off seeking the kingdom of heaven till the day of Grace expire till the radical moisture be spent as if a Man should begin to run a Race when a fit of the Gout takes him 4. Branch It reproves such as were once great Zealots in Religion and did seem to be touch'd with a coal from Gods Altar but since they have cool'd in their Devotion and have left off the pursuing the Caelestial kingdom Hos. 8.3 Israel hath cast off the thing that is good there is no face of Religion to be seen they have left off the House of Prayer and gone to Play houses they have left off pursuing the Heavenly Kingdom Quest. Whence is this Resp. 1. For want of a supernatural Principle of Grace That Branch must needs dye which hath no Root to grow upon That which moves from a Principle of Life lasts as the beating of the Pulse but that which moves only from an artificial Spring when the spring is down the motion ceaseth The Hypocrites Religion is artificial not vital he acts from the outward spring of Applause or Gain and if that spring be down his motion towards Heaven ceaseth 2. From Unbelief Heb. 3.12 An evil heart of Vnbelief departing from the living God Psal. 78.22 They believed not in God Verse 41. they turned back Sinners have hard thoughts of God they think they may pray and hear yet never the better Mal. 3.14 they question whether God will give them the kingdom at last then they turn back and throw away Christs Colours they distrust Gods Love no wonder then they desert his Service Infidelity is the Root of Apostacy 3. Men leave off pursuing the heavenly kingdom it is from some secret Lust nourished in the Soul perhaps a wanton or a covetous Lust Demas for love of the world forsook his Religion and afterwards turned Priest in an idol Temple One of Christs own Apostles was caught with a silver Bait Covetousness will make Men betray a good Cause and make shipwrack of a good Conscience if there be any Lust unmortified in the Soul it will bring forth the bitter fruit either of
would not come short of this Heavenly Kingdom let us be much in the exercise of Self-denyal Matth. 16.24 If any man will come after me let him deny himself He who would go to Heaven must deny self-righteousness Cavendum est a propria justitia Phil. 3.9 That I may be found in him not having my own righteousness The Spider weaves a web out of her own Bowels an Hypocrite would spin a web of Salvation out of his own Righteousness We must deny our Civility in point of Justification Civility is a good staff to walk with among Men but it is a bad ladder to climb up to Heaven We must deny our holy things in point of Justification Alas how are our Duties checkered with Sin Put Gold in the fire and there comes out dross our most golden services are mixed with unbelief Deny self-righteousness use Duty but trust to Christ. Noahs Dove made use of her wings to fly but trusted to the Ark for safety Let Duties have your diligence but not your confidence Self-denyal is via ad regnum there is no getting into Heaven but through this strait gate of self-denyal 2. The second means for the obtaining of the Kingdom is serious Consideration Most Men fall short of Heaven for want of Consideration 1. Consideration We should often consider what a Kingdom Heaven is 'T is called Regnum paratum a Kingdom prepared Matth. 25.34 which implyes something that is rare and excellent God hath prepared in his Kingdom such things as eye hath not seen nor ear heard 1 Cor. 2.9 Heaven is beyond all hyperbole In particular in this Coelestial Kingdom are two things 1. A stately Pallace 2. A Royal Feast 1. A stately Pallace 1. It is large and hath several stories for the dimensions of it it is twelve thousand furlongs Rev. 21.15 or as it is in some Greek Copies twelve times twelve thousand furlongs a finite number put for an infinite no Arithmetician can number these furlongs Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them 2. The Pallace of this Kingdom is lucid and transparent 't is adorned with light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The light is sweet Hell is a dark dungeon but the Pallace above is bespangled with light Col. 1.12 Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven 3. This Pallace of the Kingdom is well scituated for a good Air and a pleasant prospect There is the best Air which is perfumed with the odours of Christs Oyntments and a most pleasant prospect of the bright Morning-Star 4. The Pallace is rich and sumptuous it hath Gates of Pearl Rev. 21.21 it is enriched with white Robes and Crowns of Glory and this Pallace never falls to decay and the dwellers in it never dye Rev. 22.5 They shall reign for ever and ever 2. A Royal Feast It is called The marriage supper of the lamb Rev. 19.9 which Bullinger and Gregory the great understand of the magnificent Supper prepared in the Kingdom of Heaven A Glorious Feast it will be in respect of the Founder God the Glorified Saints shall feast their eyes with Gods Beauty and their hearts with his Love a delicious Feast it will be in respect of the festivity and holy Mirth What Joy when there shall be the Anthems and Triumphs of Glorified Spirits when Saints and Angels shall twist together in an inseparable union of Love and lye in each others sweet embraces a Royal Banquet it shall be where there is no surfeit because continually a fresh course served in The serious Consideration what a Kingdom Heaven is would be a means to quicken our endeavour in the pursuit after it What causeth Men to make Voyages to the Indies but the consideration of the Gold and Spices which are to be had there did we survey and contemplate the Glory of Heaven we should soon take a Voyage and never leave till we had arrived at the Coelestial Kingdom 2. Consideration How it will trouble you if you should perish to think you came short of Heaven for want of a little more pains The Prophet Elisha bid the King of Israel smite the ground six times and he smote but thrice and stayed 2 Kings 13.19 and he lost many Victories by it So when a Man shall think thus I did something in Religion but did not do enough I prayed but it was coldly I did not put coals to the Incense I heard the Word but did not meditate on it I did not chew the end I smote but thrice and I should have smitten six times had I taken a little more pains I had been happy but I have lost the Kingdom of Heaven by short shooting The consideration how terrible the thoughts of this will be that we should lose Heaven for want of a little more pains will be a means to spur on our sluggish hearts and make us more diligent to get the Kingdom 3. The third means for the obtaining this Kingdom is to keep up Daily Prayer Psal. 109.4 I give my self to Prayer Prayer inflames the affections and oyls the wheels of the endeavour Prayer prevails with God it unlocks his Bowels and then he unlocks Heaven all that have got to Heaven have crept thither upon their knees The Saints now in Heaven have been Men of Prayer Daniel prayed three times a day Iacob wrestled with God in Prayer and as a Prince prevailed this Prayer must be fervent else it is thuribulum sine prunis as Luther a Golden Censer without Fire O follow God with Prayers and Tears say as Iacob to the Angel Gen. 32.26 I will not let thee go except thou bless me Prayer vincit invincibilem Luther it conquers the Omnipotent Elijah by Prayer opened Heaven by ardent and constant Prayer Heaven is at last opened to us 4. If you would obtain the Heavenly Kingdom get a love to Heaven Love puts a Man upon the use of all means to enjoy the thing loved He that loves the World how active is he he will break his sleep and peace for it he that loves Honour what hazards will he run he will swim to the crown in Blood Iacob loved Rachel and what would not he do though it were serving a two seven years Apprenticeship for obtaining her Love carries a Man out violently to the Object loved Love is like Wings to the Bird like Sails to the Ship it carries a Christian full sail to Heaven Heaven is a place of Rest and Joy 't is Paradise and will you not love it Love Heaven and you cannot miss it Love breaks through all opposition it takes heaven by storm Love though it labour is never weary it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel and keeps him from being weary 5. If you would obtain the Kingdom of Heaven make Religion your business What a Man looks upon as
do but he cannot give him strength to work but God as he cuts us out work so he gives us strength Psal. 86.16 Give thy strength unto thy servant God not only gives us a Crown when we have done running but gives us legs to run he gives exciting assisting Grace Lex jubet Gratia juvat The Spirit helping us in our work for Heaven makes it easie If the Loadstone draw the Iron it is not hard for the Iron to move If God Spirit drawes the heart now it moves towards Heaven with facility and alacrity 10. The more pains we have taken for Heaven the sweeter Heaven will be when we come there As when an Husbandman hath been grafting Trees or setting Flowers in his Garden it is pleasant to review and look over his labours so when in Heaven we shall remember our former zeal and earnestness for the Kingdom it will sweeten Heaven and add to the joy of it For a Christian to think such a day I spent in examining my heart such a day I was weeping for Sin when others were at their sport I was at Prayer and now have I lost any thing by my Devotion My Teaâ—s are wiped away and the Wine of Paradise chears my heart I now enjoy him whom my Soul loves I am possessed of a Kingdom my labour is over but my joy remains 11. If you do not take pains for the Kingdom of Heaven now there will be nothing to be done for your Souls after death This is the only fit season for working and if this season be lost the Kingdom is forfeited Eccles. 9.10 Whatever thy hand findeth to do do it with thy might for there is no work nor device nor wisdom in the grave whither thou goest It was a Saying of Charles the Fifth I have spent my Treasure but that I may recover again I have lost my Health but that I may have again but I have lost a great many brave Souldiers but them I can never have again So other Temporal things may be lost and recovered again but if the term of Life wherein you should work for Heaven be once lost it is past all recovery you can never have another season again for your Souls 12. There is nothing else but this Kingdom of Heaven we can make sure of We cannot make sure of Life Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi Hor. When our Breath goes out we know not whether we shall draw it in again how many are taken away suddenly We cannot make Riches sure it is uncertain whether we shall get them The World is like a Lottery every one is not sure to draw a Prize Or if we get Riches we are not sure to keep them Prov. 23 5. Riches make themselves wings and fly Experience seals to the truth of this Many who have had plentiful Estates yet by Fire or losses at Sea they have been squeezed as spunges and all their Estates exhausted but if Men should keep their Estates a while yet Death strips them of all When Deaths gun goes off away flyes the Estate 1 Tim. 6.7 It is certain we can carry nothing out of the World So that there is no making sure any thing here below but we may make sure of the Kingdom of Heaven Prov. 11.18 To him that worketh righteousness is a sure reward He who hath Grace is sure of Heaven for he hath Heaven begun in him A Believer hath an evidence of Heaven Heb. 11.1 Faith is the evidence of things not seen he hath an earnest of Glory 2 Cor. 1.22 Who hath also given us the earnest of his Spirit an earnest is part of the whole summe he hath a sure hope Heb. 6.19 Which hope we have as an anchor this anchor is cast upon Gods promise Titus 1.2 In hope of eternal life which God that cannot lye hath promised So that here is great encouragement to take pains for Heaven we may make sure of this Kingdom 13. The Kingdom of Heaven cannot be obtained without labour Non est ad astra mollis e terris viâ— A boat may as well get to land without oars as we to Heaven without labour We cannot have the World without labour and do we think to have Heaven If a Man digs for Gravel much more for Gold Phil. 3.14 I press toward the mark Heaven Gate is not like that â—â—on-gate which opened to Peter of its own accord Acts 12.10 Heaven is not like those ripe figs which fall into the mouth of the eater Nahum 3.12 No there must be taking pains Two things are requisite for a Christian a watchful eye and a working hand We must as Hannibal force a way to the Heavenly Kingdom through difficulties We must win the garland of Glory by labour before we wear it with triumph God hath enacted this Law That no man shall eat of the Tree of Paradise but in the sweat of his browes how then dare any censure Christian diligence how dare they say you take more pains for Heaven than needs God saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strive as in an agony fight the good sight of Faith and these say you are too strict But who shall we believe an holy God that bids us strive or a prophane Atheist that saith we strive too much 14. Much of our time being already mispent we had need work the harder for the Kingdom of Heaven He who hath lost his time at School and often played truant had need ply it the harder that he may gain a stock of Learning he who hath slept and loytered in the beginning of his journey had need ride the faster in the evening least he fall short of the place he is travelling to Some here present are in their Youth others in the flower of their Age others have gray hairs the Almond tree blossoms and perhaps they have been very regardless of their Souls or Heaven Time spent unprofitably is not time lived but time lost if there be any such here who have mis-spent their golden hours they have not only been sloathful but wastful Servants how had you need now redeem the time and press forward with might and main to the Heavenly Kingdom 1 Pet 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles It may suffice us that we have lost so much time already let us now work the harder Such as have crept as Snails had need now fly as Eagles to the Paradise of God if in the former part of your Life you have been as Willows barren in goodness in the latter part be as an Orchard of Pomegranats with pleasant fruits Cant. 4.13 Recompence former remisness with future diligence 15. How uncomely and sordid a sloathful temper of Soul is Zeph. 1.12 I will punish the men who are settled on their lees Hebr. Hakkophim Coagulatos curdled on their lees Settling on the lees is an emblem of a dull unactive Soul The Snail by reason of its slow
that no man take thy Crown implying if the Church of Philadelphia left off her Obedience she would lose her Crown viz. her Honour and Reputation Apostacy creates Infamy Iudas from an Apostle to be a Traytor it was a Dishonour 2. If we give over our Obedience it is a loss of all that hath been already done as if one should work in silver and then pick out all the stitches all a Mans Prayers are lost all the Sabbaths he hath kept are lost he doth unravel all his good works Ezek. 18.24 all his Righteousness that he hath done shall not be mentioned he undoes all he hath done As if one draw a curious Picture with the Pensil and then come with his Spunge and wipe out all again 3. A loss of the Soul and Happiness We were in a fair way for Heaven but by leaving off dâ—ing Gods VVill we miss of the excellent Glory and are plunged deeper in Damnation 2 Pet. 2.21 It had been better not to have known the way of Righteousness then after they have known it to turn from the Holy Commandment Therefore let us continue in doing Gods VVill Constancy sets the Crown upon the head of Obedience Thus you see how we are to do Gods VVill acceptably VSE I. Branch 1. See hence our Impotency we have no innate power to do Gods VVill VVhat need pray Thy Will be done if we have power of our selves to do it I wonder Free-willers pray this Petition 2. Branch If we are to do Gods Will on Earth as it is done by the Angels in Heaven see then the Folly of those who go by a wrong Pattern they do as the most of their Neighbours do if they talk vain on the Sabbath they do but as their Neighbours do if now and then they swear an Oath it is the Custom of their Neighbours to do so but we are to do Gods Will as the Angels in Heaven do the Angels do such things we must make the Angels our Patterns and not our Neighbours if our Neighbours do the Devils will shall we do so too If our Neighbours go to Hell shall we go thither too for Company 3. Branch See here that which may make us long to be in Heaven then we shall do Gods Will perfectly as the Angels do alas how defective are we in our Obedience here how far do we fall short we cannot write a Copy of Holiness without blotting our holy things are blemished like the Moon which when it shines brightest hath a dark spot in it But in Heaven we shall do Gods will perfectly as the Angels in Glory VSE II. Of Reproof 1. Branch It reproves such as do not Gods Will they have the knowledge of Gods will Knowledge they count an Ornament but though they know Gods Will yet they do it not 1. They know what God would have them avoid they know they should not swear Mat. 5.34 Swear not at all For this sin the Land mourns Ier. 23.10 Yet though they pray Hallowed be thy Name they profane it by shooting Oathes like Chain-Bullets against Heaven they know they should abstain from Fornication and Uncleanness yet they cannot but bite at the Devils Hook if he bait it with Flesh Iude 7. 2. They know what God would have them practise but they leave undone those things which they ought to have done they know it is the will of God they should be true in their Promises just in their Dealings good in their Relations but they do not the Will of God they know they should read the Scriptures consult with Gods Oracle but the Bible like rusty Armour is hung up and seldom used they look oftner upon a Pair of Cards then a Bible they know their Houses should be Palestrae Pietatis Nurseries of Piety yet have no Face of Religion in them they do not perfume their Houses with Prayer what Hypocrites are these to kneel down in the Church and lift up their Eyes to Heaven and say Thy Will be done yet have no care at all to do Gods Will what is this but to hang out a Flag of Defiance against Heaven and Rebellion is as the sin of witchcraft 2. Branch It reproves those who do not Gods Will in a right acceptable manner 1. They do not Gods VVill intirely all Gods VVill they will obey God in some things but not in other as if a Servant should do some of your work you set him about but not the rest Iehu destroyed the Idolatry of Baal but let the golden Calves of Ieroboam stand 2 Kings 10.30 Some will observe the Duties of the Second Table but not the first Others make an high Profession as if their Tongues had been touch'd with a Coal from Gods Altar but live idly and out of a Calling these the Apostle complains of 2 Thess. 3.11 We hear there are some which walk among you disorderly working not at all Living by Faith and living in a Calling must go together This is an evil thing not to do all Gods VVill. 2. They do not Gods will ardently they do not put Coals to the Incense nor chearfully they bring their Sacrifice but not their heart this is far from doing Gods VVill as the Angels this loseth the Reward how can God like this to serve him as if we served him not how can God mind our Duties when we our selves scarce mind them VSE III. Of Examination Let us examine all our Actions whether they are according to Gods will The will of God is the Rule and Standard 't is the Sun-dial by which we must set all our Actions he is no good workman that doth not work by Rule he can be no good Christian who goes not according to the Rule of Gods will let us examine our Actions whether they do quadrare agree to the will of God Are our speeches according to Gods will Are our words savoury being seasoned with Grace Is our Apparel according to Gods will 1 Tim. 2.9 In like manner that women adorn themselves in modest Apparel not wanton and garish to invite Comers Our Diet is it according to Gods will Do we hold the golden Bridle of Temperance and only take so much as may rather satisfy Nature then surfeit it too much Oyl choaks the Lamp Is our whole carriage and behaviour according to Gods will Are we patterns of Prudence and Piety Do we keep up the Credit of Religion and shine as Lights in the world We pray Thy Will be done as it is in Heaven are we like our Pattern would the Angels do thus if they were on Earth would Jesus Christ do this thus is to Christianize this is to be Saints of degrees when we live our Prayer and our Actions are the Counter-pane of Gods will VSE IV. Of Exhortation Let us be doers of the Will of God Thy Will be done 1. It is our Wisdom to do Gods Will Deut. 4.6 Keep and do these statutes for this is your wisdom 2. It is our Safety Hath not Misery alwayes
we prefer Gods glory before our own Credit Fama pari passu ambulat cum Vita Credit is a Jewel highly valued like precious Ointment it casts a fragrant smell but Gods glory must be dearer then Credit and Applause We must be willing to have our Credit trampled upon if Gods glory may be raised higher Acts 5.41 The Apostles rejoyced that they were counted worthy to suffer shame for his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were graced so far as to be disgraced for Christ. 2. Do we prefer Gods glory before our Relations Relations are near they are of our Flesh and Bone but Gods glory must be dearer Luke 14.26 If any Man come after me and hate not Father and Mother he cannot be my Disciple Here odium in suos is Pietas in Deum If my Friends saith Ierome should perswade me to deny Christ if my Wife should hang about my Neck if my Mother should show me her Breasts that gave me suck I would trample upon all and fly to Christ. 3. We must prefer Gods glory before estate gold is but shining dust Gods glory must weigh heavier If it comes to this I cannot keep my place of Profit but Gods glory will be eclipsed here I must rather suffer in my Estate then Gods glory should suffer Heb. 10 34. 4. We must prefer Gods Glory before our life Rev. 12.11 They loved not their own lives to the Death Ignatius called his Fetters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Spiritual Jewels he wore them as a Chain of Pearl Gordius the Martyr said it is to my Loss if you bate me any thing of my Sufferings This Argues grace Crescent and elevated in an high Degree Who but a Soul inflamed in love to God can set God highest in the Throne and prefer him above all private Concerns II. The second thing in the Petition is the Matter of it Panem nostrum quotidianum da nobis hodie Give us this day our dayly Bread The sum of this Petition is that God will give us such a Competency in these outward things as he sees most expedient for us it is much like that Prayer of Agur Prov. 30.8 Feed me with Food convenient for me give me a Viaticum a Bait by the way enough to bear my Charges till I come to Heaven and it sufficeth Let me explain the Words Give us this day our dayly Bread Give hence note that the good things of this life are the gifts of God He is the Donor of all our Blessings Give us not only Faith is the gift of God but Food not only dayly Grace is from God but daily Bread every good thing comes from God Iam. 1.17 Every good Gift is from above and comes down from the Father of Lights Wisdom is the gift of God Isa. 28.26 His God doth instruct him to Discretion Riches are the gift of God 2 Chron. 1.12 I will give thee riches Peace is the gift of God Psal. 147.14 He makes peace in thy borders Health which is the cream of Life is the gift of God Ier. 30.17 I will restore health to thee Rain is the gift of God Iob 5.10 Who giveth rain on the earth all comes from God He makes the Corn to grow and the Herbs to flourish VSE I. See our own poverty and indigence we live all upon alms and upon free gift Give us this day All we have is from the hand of Gods Royal Bounty We have nothing but what God gives us out of his Storehouse we cannot have one bit of Bread but from God The Devil perswaded our first Parents that by disobeying God they should be as Gods Gen. 3.5 but we may now see what goodly Gods we are that we have not a bit of bread to put in our mouths unless God give it us Here is an humbling Consideration Br. 2. Is all a gift then we are to seek every Mercy from God by Prayer Give us this day The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer Whatever we have if it doth not come in the way of Prayer it doth not come in the way of Love 't is given as Israels Quails in anger If every thing be a gift we do not deserve it we are not fit for it unless we ask for this alms and must we go to God for every Mercy How wicked are they who instead of going to God for food when they want they go to the Devil they make a compact with him and if he will help them to a livelyhood they will give him their Souls Better starve than go to the Devil for provender I wish there be none in our Age guilty of this who when they are in want use indirect means for a livelyhood they consult with Witches who are the Devils Oracles the end of these will be fearful as that of Saul was whom the Lord is said to have killed because he asked counsel at a familiar spirit 3. If all be a Gift then it is not a Debt we cannot say to God as that Creditor said Matth. 18.28 Pay me what thou owest Who can make God a Debtor or do any Act that is obliging and meritorious Whatever we receive from God is a gift We can give nothing to God but what he hath given us 1 Chron. 29.14 All things come of thee and of thine own have we given thee David and his People offered to the building of Gods House Gold and Silver but they offered nothing but what God had given them Of thâ—ne own have we given thee If we love God God it is that hath given us an Heart to love him if we praise him he both gives us the Organ of the Tongue and puts it in Tune if we give Almes to others God hath given Almes to us first so that we may say We offer O Lord of thine own to thee Is all of Gift how absurd then is the Doctrine of Merit That was a proud speech of a Fryar that said Redde mihi Vitam Aeternam quam debes Give me Lord Eternal Life which thou owest me We cannot deserve a bit of Bread much less a Crown of Glory If all be a Gift then Merit is exploded and shut out of doors 4. If all be a Gift Give us this day then take notice of Gods goodness there 's nothing in us can deserve or requite Gods kindness yet such is the sweetness of his Nature he gives us rich Provision and feeds us with the finest of the Wheat Pindar saith it was an opinion of the People of Rhodes that Iupiter rained down Gold upon the City God hath rained down golden Mercies upon us he is upon the giving hand Observe three things in Gods giving 1. He is not weary of giving the springs of Mercy are ever running God did not only dispence Blessings in former Ages but he still gives gifts to us As the Sun not only inricheth the World with its Morning light but keeps Light for the Meridian The Honey-comb
is none of his making 'T is a Monster of the Devils Creating 2. The Torments of Hell are a burden only to the sinner but sin is a burden to God Amos 2.13 I am pressed under you as a Cart is pressed that is full of Sheaves 3. In Hell-Torments there is something that is Good There is the Execution of God's Justice there is justice in Hell but sin is the most unjust thing It would rob God of his Glory Christ of his Purchase the Soul of its Happiness So that it is worse than Hell Fifthly Look upon sin in the manner of its Cure it cost dear to be done away The Guilt of sin could not be removed but by the Blood of Christ he who was God must die and be made a Curse for us before sin could be remitted How horrid is sin that no Angel or Arch-Angel nor all the Powers of Heaven could procure the Pardon of sin but it cost the Blood of God If a Man should commit an Offence and all the Nobles should kneel upon their Knees before the King for him but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him all would conceive it was an horrible Fact that must be the cause of this such is the case here the Son of God must die to appease God's Anger for our sins O the Agonies and Sufferings of Christ 1. In his Body his Head Crown'd with Thorns his Face spit upon his Side pierced with the Spear his Hands and Feet nailed Totum pro vulnere Corpus 2. He suffered in his Soul Mat 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful unto Death He drank a bitter Cup mingled with Curses which made him tho' he were sanctified by the Spirit supported by the Diety comforted by Angels sweat great Drops of Blood and cry out upon the Cross My God why hast thou forsaken me All this was to do away our sin view sin in Christ's Blood and it will appear of a Crimson Colour Sixthly Look upon sin in the dismal Effects of it and it will appear the most horrid prodigious Evil Rom. 6.23 The Wages of sin is Death that is the Second Death Rev. 21 8. Sin hath shame for its Companion and Death for its Wages A wicked man knows what sin is in the Pleasure of it but doth not know what sin is in the Punishment of it Sin is Scorpio pungens it draws Hell at the heels of it This hellish Torment consists of two Parts 1. Poena damni the Punishment of Loss Mat. 7.23 Depart from me It was a great trouble to Absalom that he might not see the Kings face to lose Gods Smiles to be banished from his Presence in whose Presence is fulness of Joy how sad and tremendous this word Depart saith Chrysostom is worse than the fire Sure sin must be the Greatest Evil which separates us from the Greatest Good 2. Poena sensus the Punishment of Sence Mat 25.41 Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Why might sinners plead Lord if we must depart from thee let us have thy Blessing no Go ye Cursed But if we must depart from thee let it be into some place of Ease and Rest no go into fire But if we must into the fire let it be but for a little time let the fire be quickly put out no go into everlasting fire But if it be so that we must be there let us be with good Company no with the Devil and his Angels O what an Evil is sin All the Torments of this Life are but Ludibrium Risus a kind of sport to Hell-Torments what is a burning Fever to the burning in Hell It is call'd the Wrath of the Almighty Rev. 19.15 The Almighty God inflicts the Punishment therefore it will be heavy a Child cannot strike very hard but if a Giant strike he kills with a Blow To have the Almighty God to lay on the stroke it will be intolerable Hell is the EMPHASIS of Misery The Body and Soul which have sinn'd together shall suffer together and these Torments shall have no Period put to them Rev. 9.6 They shall seek Death and shall not find it Rev. 24.11 And the Smoak of their Torment ascendeth for ever and ever Here the wicked thought a Prayer long a Sabbath long but how long will it be to lie upon Beds of Flames for ever this word ever breaks the Heart Thus you see sin is the most deadly and execrable Evil look upon it in its Original in its Nature in the Judgment and Estimate of the Wise look upon it comparatively it is worse than Affliction Death Hell look upon it in the manner of Cure and in the dismal Effect it brings Eternal Damnation is there not then a great deal of Reason that we should make this Prayer Deliver us from Evil Vse 1. Branch I. Is Sin such a deadly pernitious Evil the Evil of Evils See then what it is we are to pray most to be delivered from and that is from Sin Our Saviour hath taught us to pray Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd than his hard Heart should be removed Exod. 9.28 The Israelites pray'd Tolle Serpentes Take away the Serpents from us more than to have their sin taken away Numb 21.8 The Hypocrites prayer is Carnal he prays more to be cured of his Deafness and Lameness than of his Unbelief More that God would take away his Pain than take away his sin But our Prayer should be Deliver us from Evil. Spiritual Prayers are best hast thou a diseased Body Pray more that the Disease of thy Soul may be removed than thy Body Psal. 41.4 Heal my Soul for I have sinned The Plague of the Heart is worse than a Cancer in the Breast Hast thou a Child that is crooked Pray more to have its Unholiness removed than its Crookedness spiritual Prayers are more pleasing to God and are as Musick in his Ears Christ hath here taught us to pray against sin Deliver us from Evil. II. Branch If sin be so great an Evil then admire the Wonderful Patience of God that bears with Sinners Sin is a breach of God's Royal Law it strikes at his Glory now for God to bear with sinners who so provoke him it shews admirable Patience well may he be called The God of Patience Rom. 15.4 It would tire the Patience of the Angels to bear with mens sins one day but what doth God bear How many Affronts and Injuries doth he put up God sees all the Intreagues and horrid Impieties committed in a Nation Ier. 29.23 They have committed Villany in Israel and have committed Adultery even I know and am a Witness saith the Lord. God could strike men dead in their sins but he forbears and respites them My thinks I see the Justice of God with a
is it to do well a while and then by Apostasie to unravel all As if a Limner should with his Pencil draw a fair Picture and then come with his Spunge and wipe it out again 6. Consider the Examples of such as have continued their Progress unweariably in a Christian course The Apostle sets before our Eyes a Cloud of Witnesses Heb. 12.1 Being compassed about with so great a Cloud of Witnesses let us run the Race that is set before us let us run it with celerity and constancy How many Noble Martyrs and Confessors of old have walked in the ways of God though they have been strew'd with Thorns they scorned Preferments laughed at imprisonments and their love to Christ burned hotter than the Fire Polycarp when he came before the Proconsul and he bad him deny Christ he replyed Octoginta fexannos illi inservii c. I have served Christ these 86 years and he hath not once hurt me and shall I deny him now Tertullian saith such was the constancy of the Primitive Saints that the Persecutors cryed out Quae miseria est haec What a Misery is this that we are more weary in tormenting than they are in enduring Torment Let us tread in their steps who through Faith and Patience inherit the Promises 7. It will be our Comfort on our Death-bed to review a well-spent Life It was Augustus's wish that he might have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quiet easie Death If any thing make our Pillow easie at Death it will be this that we have been unweariable in God's Work This will be a Death-bed Cordial Did you ever know any repent at Death that they have been too Holy Many have repented that they have followed the World too much not that they have prayed too much that they have repented too much What hath made Death sweet but that they have finished their Course and kept the Faith 8. Think of the Great Reward we shall have if we do not give over or grow weary and that is Glory and Immortality 1. This Glory is ponderous 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Weight of Glory 2 Cor. 4.17 The Weight adds to the Worth the weightier a Crown of Gold is the more it is worth 2. It is satisfying Psal. 17.15 I shall be satisfied when I awake with thy likeness This Glory will abundantly recompense all our Labours and Sufferings The Joy of Harvest makes amends for all the Labour in sowing O what an Harvest shall the Saints reap It will be always reaping time in Heaven and this reaping will be in the due season So the Apostle saith in the Text we shall reap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in due Season The Husband-man doth not desire to reap till the Season he will not reap his Corn while it is green but when it is ripe So we shall reap the Reward of Glory in due Season When our Work is done when our Sins are purged out when our Graces are come to their full growth then is the Season of reaping Therefore let us not be weary of well-doing but hold on in Prayer Reading and all the Exercises of Religion we shall reap in due season if we faint not To keep us from fainting know that the Reward promised is very near Rom. 13.11 Our Salvation is nearer than when we believed We are but within a few Days March of the Heavenly Canaan It is but a few more Prayers and Tears shed and we shall be perfected in Glory as that Martyr Dr. Taylor said I have but one Style more to go over and I shall be at my Father's House Stay but a while Christians and your Troubles will be over and your Coronation-Day shall come Christ who is the Oracle of Truth hath said Behold I come quickly Rev. 22.20 And yet Death 's coming is sooner than Christ's Personal coming and then begins the Saints Blessed Iubile Quest. What Means shall we use that we may not wax weary in a Christian course Answ. 1. Let us otium excutere shake off Spiritual Sloath. Sloath saith there is a Lyon in the way He who is sloathful will soon grow weary he is fitter to lie on his Couch than to run a Race It is a strange Sight to see a busie Devil and an idle Christian. Answ. 2. If we would not grow weary let us pray for persevering Grace It was David's Prayer Psal. 119.117 Hold thou me up and I shall be safe And it was Beza's Prayer Domine quod Coepisti perfice c. Lord perfect what thou hast begun in me that I may not suffer Shipwrack within sight of the Haven That we may hold on a Christian Course let us labour for Three persevering Graces 1. Faith Faith keeps from Fainting Faith gives a Substance to Things not seen and makes them to be as it were present Heb. 11.1 As a Perspective-Glass makes those things which are at a distance near to the Eye so to Faith Heaven and Glory seem near A Christian will not be weary of Service that hath the Crown in his Eye 2. The Second persevering Grace is Hope Credula vitam spes fovet Hope animates the Spirits it is to the Soul as the Cork to the Net which keeps it from sinking Hope breeds Patience and Patience breeds Perseverance Hope is compared to an Anchor Heb. 6.19 The Christian never sinks but when he casts away his Anchor 3. Persevering Grace is Love Love makes a Man that he is never weary Love may be compared to the Rod of Mirtle in the Traveller's Hand which refresheth him and keeps him from being weary in his Journey He who loves the World is never weary of following the World he who loves God will not be weary of serving him That is the Reason why the Saints and Angels in Heaven are never weary of Praising and Worshiping God because their Love to God is perfect and Love turns Service into Delight Get the Love of God in your Hearts and you will run in his Ways and not be weary Of knowing to do Good and not to do it James 4.17 To him that knoweth to do good and doth it not to him it is Sin THE Apostle in the former Verses had met with a Sin common in those days a sinful Boasting among Men. Ver. 13. Go to now ye that say to day or to morrow we will go into such a City and buy and sell and get gain whereas ye know not what shall be on the morrow you may be in your Graves before to morrow for what is your Life it is even a Vapour A Vapour being an Exhalation it cannot continue long as it is raised by the Sun so it is dispersed by the Wind Such is your Life a Vapour a short Breath a flying Shadow it appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a little time and then vanisheth Well might they say what need we be taught such a plain Lesson who knows not all this that Life is a Vapour and that we ought not to
Tongue Thus they know that Covetousness is a Sin yea the root of all evil yet the World ingrosseth all their Time and Thoughts They are like Midas who wished every thing that he touched might be Gold They have this dry Dropsie thirsting after Gold more than Grace and labouring more to have a full Purse than a good Conscience They know they should not vent their Passions Iam. 1.26 If any man among you seems to be religious and bridleth not his Tongue this Man's Religion is vain Origen observes of the Rich Man in the Gospel he had no Water to cool his Tongue He had sinn'd most in his Tongue therefore was punished most in it How unworthy is it for Men to have their Eyes and Hands lift up to Heaven and their Tongues set on fire from Hell at one time praying and another time cursing The Devil rejoyceth in this he warms himself at the Fire of Mens Passions How can such pray in a Family that are possessed with an angry Devil Hot Passions make cold Prayers Thus men know they should abstain from evil but they do it not 2. They know they should pursue Holiness but they do it not They know they should read the Word sanctifie the Sabbath use holy Conference pray in their Families redeem the Time walk circumspectly they know to do Good but do it not Quest. Whence is it that Men know to do Good yet do it not Answ. 1. It is for want of sound Conviction Men are not throughly convinced of the necessity of practick Godliness They think there 's a necessity of Knowledge because else there 's no Salvation they will get some Notions of Christ that he is a Saviour and has satisfied Divine Justice and they hope they believe in him Well then we tell them that Faith and Obedience go together then God is merciful and though they are not so good as they should be yet Free Grace will save them Thus Men content themselves with general Notions of Religion but are not convinced of the Practick Part of Godliness 2. Men know to do Good yet do it not because they are not awakened out of their Spiritual Sloth It is easie to get the Knowledge of a Truth to give assent to it to commend it to profess it but to digest Knowledge into Practice is difficult and men are lying upon the Bed of Sloth and are not willing to put themselves to too much trouble they know they should deny themselves but the Work of Self-denial is hard so that the Plough stands still and nothing of the practick part of Religion goes forward Prov. 19.24 A slothful man hideth his hand in his bosom and will not pull it forth though it be to lay hold on a Crown 3. Men know to do Good but do it not through Incredulity they are in part Atheists Did they believe that Sin were so bitter that Wrath and Hell followed it would they not leave off their Sins Did they believe that to do the Will of God were a privilege Religion were their Interest that there is Joy in the way of Godliness and Heaven at the end would they not espouse Holiness But People though they have some slight transient thoughts of these things yet they are not brought to the Belief of them therefore though they know to do good yet they do it not The Reason why there are so few Doers of the Word is because there are so few Believers 4. Men know to do Good but do it not because the Knowledge in their Head never works into their Hearts it doth not quicken them or warm their Affections with Love to the Truth Their Light is greater than their Love their Knowledge doth not work upon their Conscience like a few Heat-drops that wet the leaf but never go to the Root of the Tree Men are not transformed by their Knowledge therefore they are not reformed their Hearts never took the full impression of the Word like Wooll that hath had only a slight Tincture but not a deep Dye 5. Men know to do Good but do it not because of prejudicate Opinion Prejudice is a Bar in the way of Men's Salvation He who hath an ill opinion of the Physick will not take it The things to be done in Religion are judg'd to be too strict and severe they restrain Sin too much or they press too much to Holiness When Christ had been preaching to the young Man that he must sell all and give to the Poor and he should have Treasure in Heaven 't is said Mark 10.22 he was sad at that Saying and went away grieved Many though they know the Truth yet do disgust it and have a secret hatred at the Spirituality of it As Michal looked out at a Window see to David when he danced before the Ark but the Text saith she despised him in her Heart 1 Chron. 15.29 So many go out to meet a Sermon but hate it in their Heart 6. Men know to do Good yet do it not because they love their Sin more than they love the Word Hos. 4.8 They set their Heart on their Iniquity Though Sin be a Meat that breeds the Worm of Conscience yet they love it and the more Sin is loved the more the Word is loathed The Word Preached calls for plucking out the right Eye it comes to separate between Men and their Lusts and they cannot endure to hear of a Divorce When Iohn Baptist comes to break off the Match between Herod and his Incest rather than he will behead his Sin the Prophet himself shall be beheaded This is much to be lamented and laid to heart that Men know to do Good but do it not Some content themselves with having Means of Knowledge Iudg. 17.13 Then said Micah now know I that the Lord will do me good seeing I have a Levite to my Priest But what is one the better to know what Physick he should take if he doth not take it It will be but poor Comfort on a Death-Bed for a Man to remember what glorious Ordinances he hath had and what a deal of Knowledge he hath gain'd when his Conscience shall tell him this is his Condemnation that he knew to do Good but did it not Vse 2. Exhortation Let me beseech you all who have been Hearers of the Word and have been lighting your Lamps at the Sanctuary and have gotten a great measure of Knowledge that as you know to do Good you would do it This is the Soul of Religion Luther says Mallem obedire quam Miracula facere I had rather do the Will of God than be able to work Miracles 1. To do what you know evidenceth your Relation to Christ. You count â—t a great Honour to be near allied to the Crown but it is more Honour to be a-kin to Christ. It was much to be of Christ's Line and Race Rom. 9.5 Of whom concerning the Flesh Christ came But would you see whom Christ counts his best Kindred such as do what
makes for our Interest it promotes Holiness in us The business on the Week-Day makes us too forgetful of God and our Souls the Sabbath brings God into our Remembrance When the Dust of the World falling hath clogg'd the Wheels of our Affections that they would scarce move towards God the Sabbath comes and oyls the Wheels of our Affections and now they move swiftly in Religion Therefore God hath appointed a Sabbath to ripen our Holiness On this Day the Thoughts contemplate Heaven the Tongue speaks of God and is as the Pen of a ready Writer now the Eyes drop Tears now the Soul burns in Love When the Heart was all the Week frozen now on the Sabbath it is melted with the Word The Sabbath is a Friend to Religion it files off the Rust of our Graces it is a Spiritual Jubilee wherein the Soul is set to converse with its Maker I should in the next place show you the Modus or Manner how we should keep the Sabbath-Day Holy But before I come to that I shall propound a great Question viz. Qu. How comes it to pass that we do not keep the Seventh Day Sabbath as it was in the Primitive Institution but have changed it to another Day Ans. The old Seventh-day Sabbath which was the Jewish Sabbath is abrogated and in the room of it the first Day of the Week which is the Christian Sabbath succeeds The Morality or Substance of the Fourth Commandment doth not lie in keeping the Seventh Day precisely but in keeping one Day in Seven which God hath appointed Qu. But how comes the First Day in the Week to be substituted in the room of the Seventh Day Ans. Not by Ecclesiastical Authority The Church saith Mr. Perkins hath no power to Ordain a Sabbath But 1. The Change of the Sabbath from the Last Day of the Week to the First was by Christ's own Appointment Christ is Lord of the Sabbath Mark 2.28 And who shall appoint a Day but he who is Lord of it He made this Day Psalm 118.24 This is the Day which the Lord hath made Arnobius and the Current of Expositors understand it of our Christian Sabbath and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day Rev. 1.10 As it is called the Lord's Supper because of the Lords instituting the Bread and Wine and setting it apart from a common Use to a more special and Sacred Use So it is called the Lords Day because of the Lord 's Instituting it and setting it apart from common Days to his special Worship and Service Christ arose on the First Day of the Week out of the Grave and appeared twice on this Day to his Disciples Iohn 20.19 26. which was to intimate to the Disciples saith Austin and Athanasius that he transferred the Jewish Sabbath to the Lord's Day 2. The keeping of the First Day which is the Lord's Day was the Practice of the Apostles 1 Cor. 16.2 Acts 20.7 On the first Day of the Week when the Disciples came together to break Bread Paul Preached to them Here was both Preaching and Breaking of Bread on this Day Austin and Innocentius and Isidore make the keeping of our Gospel-Sabbath to be an Apostolical Sanction and affirm that by Vertue of the Apostles Practice this Lord's Day is to be sequestred and set apart for Divine Worship What the Apostles did they did it by Divine Authority for they were inspired by the Holy Ghost 3. Besides the Primitive Church had the Lord's Day which we now Celebrate in High Estimation It was a great Badge of their Religion to observe this Day Ignatius the most ancient Father who lived in the time of St. Iohn the Apostle hath these Words Let every one that loveth Christ keep holy the First Day of the Week the Lord's Day This Day hath been observed by the Church of Christ above Sixteen Hundred Years as Learned Bucer notes Thus you see how the Seventh-day Sabbath comes to be changed to the First-day Sabbath Now there is a Grand Reason for changing of the Jewish Sabbath to the Lord's Day because this puts us in Mind of the Mystery of our Redemption by Christ. The Reason why God did institute the Old Sabbath was Because God would have it kept as a Memorial of the Creation But the Lord hath now brought the First Day of the Week in the room of it in memory of a more Glorious Work than Creation and that is Redemption Great was the Work of Creation but greater was the Work of Redemption As it was said Hag. 2.9 The Glory of the Second Temple was greater than the Glory of the First Temple So the Glory of the Redemption was greater than the Glory of the Creation Great Wisdom was seen in the curious making us but more miraculous Wisdom in saving us Great Power was seen in bringing us out of nothing but greater Power in helping us when we were worse than nothing It cost more to redeem us than to create us In the Creation there was but speaking a Word Psal. 148.5 In the Redeeming us there was shedding of Blood 1 Pet. 1.18 19. The Creation was the Work of God's Fingers Psal. 8.3 Redemption was the Work of his Arm Luke 1.5 In the Creation God gave us our selves in the Redemption he gave us Himself By Creation we have a Life in Adam by Redemption we have a Life in Christ Col. 3.3 By Creation we had a right to an Earthly Paradise by Redemption we have a Title to an Heavenly Kingdom So that well might Christ change the Seventh Day of the Week into the First because this Day puts us in mind of our Redemption which is a more glorious Work than the Creation Vse The Use I shall make is That we should have this Christian Sabbath we now Celebrate in high Veneration The Jews call'd the Sabbath Desiderium Dierum The Desire of Days and the Queen of Days It is a Day of sweet Rest. This Day we must call a Delight the Holy of the Lord Honourable Isa. 58.13 Mettal that hath the King's Stamp upon it is Honourable and of great value God hath set his Royal Stamp upon the Sabbath It is the Sabbath of the Lord this makes it Honourable This Day we should look upon as the best Day in the Week What the Phoenix is among the Birds what the Sun is among the Planets that the Lord's Day is among other Days This is the Day which the Lord hath made Psal. 118.24 God hath made all the Days but he hath blessed this As Iocob got the Blessing from his Brother so the Sabbath hath got the Blessing from all the other Days in the Week The Sabbath is a Day in which we converse in a special manner with God The Jews call'd the Sabbath Dies Lucis A Day of Light on this Day the Sun of Righteousness shines upon the Soul The Sabbath is the market-Market-day of the Soul the Cream of Time this is the Day of Christ's rising out of the