those Mysteries of our redemption of Salvation revealed by Christ that we preach to you though we cannot looke into them as the Angells looke yet they are the same for substance that the Apostles Preached to you That is the last ground you have seene what the Angells are what the things are and the inspection and the desire Thus much for this Text and this time An exact Alphabeticall Table directing to the principall Truths handled in the fore-going Work A Abounding ABounding a metaphor whence taken page 339 Abrogate Christ kept the Passover to abrogate it page 461 Account Good Angells not called to Account page 518 Act Habits must be brought to Act page 359 Adam see Covenant Admiration Angells behold the Mysteries of the â—ospell with admiration page 526 To look on Gods goodnesse with admiration page 528 Advances see Piety Affections Affections in Prayer how kindled page 54 Afflictions Why good men suffer afflictions when others escape page 472 see endure Alike In spirituall things all are alike to God page 465 All All sins to be prayed against and why page 72 All duties to have thankfullnesse page 172 see Commands Detestation Goodnesse Love Alliance Aliance of Gods mercy page 113 Anchor Hope the anchor of the soule page 423 Angells Evill angells studie not the Mysteries of the Gospell page 491 Evill angells how called in Scripture ibid. The name of angel what page 492 Angells have benefit by the mysteries of Salvation page 496 Angells what things they desire to looke into page 501 See Incarnation knowledge Apparrell Against vaine apparrell page 413 Appearing Appearing before God double page 373 Arguments Arguments peculiar to each Apostle page 196 Art see nature Assent Assent of a pious heart page 475 Assurance Assurance to be prayed for page 134 see Heaven Atheist see Epicure Attributes Mercy hath the prerogative above all other Attributes page 113 B Body Parts of the body interpreters of the duties of piety page 52 Eyes of the body how placed page 385 God to be worshipped with the body page 387 Beg see mercy Behold Behold what it signifies page 383 Benefits Benefits by Christ how expressed page 159 Beleive The word of God to be beleived page 287 The lifting up the eyes a testimony of beleiving page 388 Blessednesse Blessednesse the highest good page 222 Blessednes how propounded page 225 Blessednesse every mans comfort page 226 Blessednesse where placed by worldly men page 227 Blessednesse where placed by the Apostles page 228 Blessednesse where placed by Christ page 229 Blessednesse the way to it ibid. Blessednesse not to be severed from tribulation page 230 Blessednesse why set out by variety of names page 236 Blessednesse essentiall of Saints and Angells the same page 503 see Temptation enduring comprehensive suffering Bonds Bonds of turning to God page 22 Barâ—hen Sin 〈…〉 page 105 Sin 〈…〉 a burthen page â—â—6 C Calâ—e Praise set out by a calf why page 160 Carnall Carnall love hinders love to God Carnall mens joy what Certainty Certainty of Salvation abused page 69 The Crowne of life certaine how page 242 Chamber Christ had not a Chamber of his owne page 449 The House of God the Guest-Chamber page 453 What Chamber Christ will be received in page 479 see Heart Conscience Church Charity The disposition of charity page 476 Chastisements Afflictions of Gods Children chastisements page 103 Not to be out of love with Gods chastisements page 252 Cheap God requires cheap Sacrifice and why page 162 Chearfully Tentations to be endured chearfully page 210 Christ Pardon to be begged in the name of Christ page 118 Why the Disciples were forbid to say he was the Christ page 443 Ministration of Angells used about Christ page 496 see Satisfaction Christians Admonition to Christians page 171 see morall Church The church Christs Chamber page 479 Circumstances Not to spend much time about circumstances page 440 Commands The word of God called his commands why page 286 Saints love Gods word when it commands page 312 All Gods commands to be loved page 33 Love enables to keep the commands page 314 Commands of God what page 414 see Prayer Duty Promise Obedience Sublime Ever Common Misteries of â—â—lvation common to men and Angells page 511 Comprehensive Blessednesse the most comprehensive good page 222 The Crowne of life comprehensive page 232 Condition True obedience makes no condition page 174 Confession Confession of sin necessary to repentance page 36 No pardon without confession page 37 Confession an easie way to pardon page 38 Backwardnesse to confession of sin page 40 Exhortation to confession page 41 Examples of pardon to confession ibid. Confession necessary in doing good or evill page 44 Confession of all sins page 72 see words humble mournefull Congruity Bond of congruity to turne to God page 23 Conquerours The Crowne of life the reward of conquerours page 256 Contentation Contentation of Angells page 531 Continuall Spirituall Sacrifices continuall page 168 Constancy Temptations to be endured with constancy page 211 Constancy what ibid. Conscience Conscience Christs Chamber page 480 Covenant Different conditions of the two covenants page 39 Courage Temptations to be endured with courage page 209 Creation Pardon above works of creation page 112 Crowne The crowne of life the reward of suffering page 226 What crownes Christians have in this World page 227 see victory gold conquerours love Curiosity Curiosity not in good Angells page 519 D Damnable Going on in sin damnable page 24 Daily Thanksgiving a daily Sacrifice page 172 David David his divine temper page 284 Dead Legat Sacrifice dead page 170 Debt Thanksgiving a debt page 138 Declare Ministers onely declare pardon page 109 Declining Where there is not growth there is declining page 343 Degrees Degrees of grace to be sought after page 361 Degrees of grace numberless page 362 Encouragement to attain the highest degrees ibid. Delightfull Mysteries of Salvation delightfull speculations page 508 Depositum The Scripture a depositum page 294 Desire True ground of the desire of Angells page 526 Heavenly things should be the matter of our desire page 538 Detestation Detestation of all sin necessary page 73 Devil see ignorance Devout Lifting up the eyes a signe of a devout heart page 389 Divinity Argument of Christs divinity page 467 Donation The Crowne of life of free donation page 239 Duration Duration of Gods mercy page 115 E Easie The most easie way to remove judgements page 14 15 see confesse Eminent see place Enablement A Saint depends on God for enablement page 179 Ends God works good ends out of the least things page 473 Endure What vertues required to endure affliction page 204 What enduring hath the promise of blessednesse page 209 Enemies Christ obeyed the Law to stop the months of his enemies page 462 Envie No envie in good Angells page 520 Epicures Atheist and Epicures objections answered page 471 esteem see word Evening Evening what meant by it page 257 Ever The Scriptures an Heritage for ever page 294 Gods Commands
journey ib. Judgments No removing of judgments without repentance page 15 Cause of feare that judgments will continue page 20 The word of God why called his judgments page 286 See feyned prayer praise Just How God is said to be just in forgiving sins page 38 Justification Free justification misunderstood page 69 K. Knowledge A proofe of Christs divine knowledge page 467 Knowledg of evill Angells deâ—ective in divine Misteries page 493 Angels want no knowledg that concerns their happinesse page 521 See practise L. Labourers The Crowne of life the reward of labourers page 256 Language Every grace hath a peculiar language page 36 99 Large The heart a large roome how page 481 Latitude Latitude of Gods mercies page 114 Lasting The Crowne of life a lasting honour page 231 Law The word of God why called his law page 266 All creatures but man keepe the law set them page 323 Legall Thankefulnesse better then legall sacrifice page 169 See Dead Life The Crown given at the end of life page 257 See comprehensive Lifting see eyes hands mind Religion Linked Graces linked together page 358 Lips Praise called the calves of the lips why page 161 167 What lips God will bee praised with page 163 Lips put for the whole man page 165 Long. Comfort against sufferings if they be long page 233 Lord. Thankefulnesse due to God as our Lord page 148 Lovâ— Why the Crown is promised to love page 269 All graces in lâ—ve page 271 Every one that loves God shall be crowned page 275 Meanes to get love to God page 276 Meditation of Gods lovelinesse begets love to God page 277 To blame our selves for want of love page 278 The greatest testimonie of love to God page 310 See commands prayer suffering word M. Man The word man how taken in Scripture page 189 Woman included under the name of man page 192 Man tempts man how page 247 Two men in a Christian page 340 See Incarnation Many Comfort against sufferings if they be many page 233 Master Obedience due to all kind of Masters page 394 Servants learn evill of their Masters page 397 Difference between earthly and our heavenly Master page 407 How to know whether God be our Master page 413 The duty of a good Master page 430 Christ why called the Master page 442 Christ the great Master page 448 Meanes God not tyed to meanes page 421 Measure True love keeps no measure page 275 Meditation Preparation to meditation necessary page 324 Meditation what page 325 Meditation scarce in the world page ibid. Meditation improves every grace page 327 Mentall Vocall prayer a help to mental page 53 Merit Merits of Saints not to be trusted page 108 No satisfaction by merit page 119 Mercie Antiquity of Gods mercie page 113 Mercie a motive to beg mercie page 116 The end of all waiting is for mercie page 418 See alliance attribute duration waiting Metaphor Metaphor what page 155 Duties in Scripture delivered under metaphors page 156 Mind Eye of the mind to look up to God page 386 Ministers Ministers to watch their people in their failings page 34 Ministers to condiscend to peoples weakness page 35 See Declare Mysteries Good Angels studie Gospel-mysteries page 496 506 See Angels Mixed We have need of tryals because we are mixed page 252 Monosyllable Masters servants how as monosyllables to each other page 394 Morall Difference between Christian and morall vertues page 359 Motion Motion of two sorts page 334 The life of Christianity in motion page 335 Perseverance the continuance of a Christians motion page 337 Difference between corporall and spirituall motion page 346 The continuation of a Christians motion page 354 See standing excellent vitall Mournfull Mournfull words to be used in confession of sin page 45 Mountains Why the lightning strikes the mountains page 472 N. Name Every true Christian hath his name in the promise page 274 A new name given to Believers page 437 The names of diverse Pen-men of Scripture concealed page 440 Preachers not to come in their own name page 474 Nature To turn to God by the bond of nature page 23 Art perfects nature page 61 Necessity Bond of necessity to turn to God page 23 O. Obedience Bond of obedience to turn to God page 23 Obedience singles not out commands page 313 Lifting up the eyes a testimony of obedience page 389 The period of a Christians obedience page 419 Christ the pattern of obedience page 460 The assent of an obedient heart page 476 See condition Object Faith singles not out it 's object page 313 Omniscience Christs omniscience shewed page 437 Others God tries us that others may know what is in us page 250 Over Mercie over Gods works page 112 Outward God must have praise from the outward man page 164 Comfort when God takes away outward things page 452 Owne Servants not their own page 396 P Pardon Impenitency never meetes with pardon page 18 Errour of those that will not pray for pardon page 68 Arguments against such as deny to pray for pardon page 71 Pardon to be begged with all blessings page 72 How the Devill hinders prayer for pardon page 73 Severall expressions of the pardon of sins page 104 God the only author of pardon page 107 Goodnesse of God in the pardon of sinne page 111 To beg more grace after pardon page 131 Pardon to be prayed for before removall of judgments page 139 Thankefulnesse especially due for pardon page 147 See confession eyes Passe-over The Christians Passeover page 431 All invited to the new Passeover page 438 Why Christ did â—at the Passover page 459 See Abrogate Pastor The duty of a Pastor to his Flocke page 431 Patience Patience to be laboured for page 213 Praise of Patience page 214 Promises the support of patience page 266 People The duty of people to their Pastor page 430 Perfect perfection Vocall prayer makes prayer perfect page 54 Christians to grow to perfection page 369 Perfection when to be sought page 374 See Soule Perseverance Perseverance carries on a christian still page 335 Excellency of perseverance page 336 No grace carries to heaven without preseverance page 337 See heaven sublime Physick Repentance as Physick page 25 Suffering as physick page 256 Piety Advances of piety severall wayes set forth page 338 Pitch The pitch that is set to a christians growth page 369 Place Duty of those eminent in place page 434 Pleasant Sin why pleasant to men page 106 Plenty Christs plenty page 451 Poore Poverty Poverty of Chsist set forth page 448 Worldly men imitate not Christ in his poverty page 449 Comfort for those that are poore page 450 Christ begs in the poore page 478 Popery A new kind of Popery page 70 Portion To make Gods word our portion page 295 The most possible way to remove judgements page 14 Pardon over Gods works of power page 112 Proofe of Christs diuine power page 469 Practice Practice required of Christians page 359 Knowledge without practice nothing page 360 Prayer
needs understand it of the Church therefore as in an holy rapture and speaking of Gods government of it he saith Her foundations ye know whom I speake of So in another Psalme the Lord heare thee in the day of trouble one would have thought he had spoken of some body before the Lord hear thee thee afflicted poor soule whosoever In the day of trouble the Lord heare thee so This poore man I know some interpret it in reference to Christ therefore they make it a prophesie of Gods hearing of Christs prayer upon the crosse and in the garden some of the antients interpret it so but yet it runs more directly concerning righteous men according to the phrase of Scripture This poore man that is any poore man any righteous man it is as much as The righteous crie and the Lord hears them This psore man cried and the Lord heard him that is whosoever is in distresse and perplexitie if he seeke to God God will heare him and deliver him Wee see it by experience And we may see it by example too The examples are many in Scripture I will instance only in three that this hath alway been the course that the Saints of God nay that even wicked men have tooke in the time of calamitie and distresse to flie to the Throne of grrace and to turne to God by prayer Moses when God sayd he had a purpose to destroy the congregation of Israel and consume them in a moment presently he betakes himselfe to his knees and he speakes to God O Lord this people have committed a great sinne it was the course that David tooke too when he saw the Angel of the Lord with his sword drawn over Jerusalem readie to destroy it It is I that have sinned it was the course that Hezekiah tooke when he had a Message of death brought to him He turned to the wall saith the Text and said to God O Lord remember how I have walked before thee with a perfect heart he turned to the Wall that is he sequestred himself from earthly occasions that he might Turne to the Lord with more libertie of Spirit and largenesse of heart It was the course that Manasses tooke that filled Jerusalem with blood when he was in chaines and captivitie and affliction he turned to the Lord and called upon him and humbled himselfe greatly it was the course that the Prodigall tooke in the new Testament when he had not bread to eate he saith I will goe to my Father that is I will turne to my Father and say Father I have sinned against heaven and before thee we see it confirmed by example there cannot be more said To confirme it by reason for this is the most easie and the most equall and the most successefull and most possible course of diverting any ill wee are in or in danger of It is the most equall and reasonable course because God is the person that is provoked by us he is the Judge that sends the punishment it is his Law that is broken his name that is dishonoured to whom should wee goe but to him that wee have provoked by our sinnes It is not possible that the turning away of judgement should be by any other way Vaine is the helpe of man it is not in the Arme of flesh to save any one from that judgement that God sends There is no care no providence no foresight of man can divert judgement we must have recourse to God And it is the most successefull way of all other no man can instance in any example of any soule that ever turned to God by prayer in the time of distresse but if God saw it needfull in his wisedome to turne away plague or famine he turned it away Prayer is the most readie and the most equall way And Prayer is the most easie way can any man desire to have a blessing upon easier tearmes then to aske and have to turn to God and to have him turne to us to turn to God have his judgements turned from us that is the first Proposition there is no hope of turning away calamities over us but by turning to God by Prayer Secondly there is no hope of diverting judgements but by turning to God by repentance that is the second Turne to God by prayer and turne to God by repentance or else prayer will not serve without repentance If I regard iniquitie in my heart the Lord wll not heare my prayer The prayer of sinners is oft times accepted but it is of penitent sinners but the prayer of sinne never the hands of the blasphemer and the eyes of the Adulterer that looke to Heaven God lookes with indignation upon such hands and eyes and hearts we must purge our hearts from wickednesse if we will turne to God These two cannot stand together God and sinne as on the other side pardon and impenitencie cannot stand together because pardon belongs to repentance so sinne and repentance cannot stand together the one takes away the other sinne removes repentance and repentance removes sinne sinne makes a seperation betweene God and us repentance knits us againe the one destroyes the other sinne makes God turne from the purpose of of mercie Your sinnes have withheld good things from you this I did to you and would have done more but for your transgressions sin makes God turn from the purpose of mercie on the other side repentance makes God turn from the purpose of judgement Lastly Sinne never meets with pardon that is impenitencie though sinne meet with pardon impenitencie doth not it sets a man further from God then sinne when its first committed It is worse to goe on in sinne then to commit it But repentance alway hath pardon First repentance never misseth of forgivenesse if we turne to God he is alway readie to turne to us See in that place of the Psalme The Lord is nigh to all that call upon him to those that are of a broken heart and he saves them that be of a contrite Spirt Yet plainer in 2. Chron. 3. If ye will turne to the Lord the Lord will not turne his face from you yet againe Amos 5. Hate the evill and seeke the good it may be the Lord will be gracious to the remnant of Joseph that is peradventure he will Some may say here is some hope some comfort but here is no assurance there is no assurance in this place The Lord is nigh he may be nigh he is nigh to all he may be nigh to me but yet it may be he will not turne to me in mercie it may be he may be too neare me as when he sends judgements what comfort have I by that promise the Lord is nigh I have lesse comfort by that It may be he will turne Is salvation promised with it may be It may be God will be gratious There is but little comfort in that Turne from your evill wayes and God will not turne away his face He hath turned
publique to his glory his glory it is to passe by transgressions it is a great glory to passe by many transgressions if it be his peculiar glory to passe by any Where sinne hath abounded grace abounds where grace abounds glory abounds where much sinne is pardoned He cals them to acknowledge his mercy and makes it an illustration of the former Take away our transgressions and receive us graciously That is the first it is a clause of illustration Secondly observe it as a clause of inducement a motive and argument to perswade God to forgive them So it stands thus Take away iniquity because thou art gracious because thou usest to receive favourably therefore take away iniquity They begge for grace in the name of grace and mercy in the name of mercy shew mercy because thou art mercifull take away iniquity because thou art gracious and favourable therefore take away iniquity It is the strongest motive of all others to presse God from himselfe to pardon sin The point is this He that comes before God to begge for mercie must bring no other motive but mercie There is no such strong prevalent motive with God to shew mercy as mercy Mercy is the thing we sue for and mercy must make God shew it He expresseth it so I will pardon for my name sake in one place For mine owne sake in another place For my owne sake will I doe this to the House of Israell For my promise sake in another place For my mercy sake in another place Here are four and they are all alike to shew that mercy comes from it selfe it hath a reciprocation it moves circularly it begins in mercy and it ends there For mine owne sake that is for himselfe and his mercy is himselfe For my name sake that is as much as for my mercy Thy name is as Oyle powred out and it appeares that his name is as Oyle by his mercy for mercy is that Oyle that Swims over all liquors it appeares over all other works it is manifest to all For my promise sake that is as much as for his mercy for Gods Promises are Promises of mercy So all agree in this for my name sake it is a name of mercy for my Promise sake they are Promises of mercy for mine owne sake he is a God of mercy But yet more plaine when God speakes of shewing mercy he makes it come round to shew that mercy is the thing that he will give and the ground why he gives it In Exod. 33. I will have mercy on whom I will have mercy See how it runs it is thus I will have mercy on whom I will that is because I will so if we presse God for mercy doe it thus Lord be gracious that thou mayest be gracious and be mercyfull because thou art mercyfull Pardon because thou art gracious thy mercy hath an everlasting Duration The Psalmist presseth it so Have mercy on me according to thy great goodnesse and according to the multitude of thy mercies take away mine offences See how sweetly he presseth it Have mercy according to thy goodnesse he makes it come to it selfe Pardon me according to thy goodnesse be mercifull because thou art mercifull he had no other motive In another place he hath the same Reciprocation Doe good for thy name sake because thou art good deliver me because thou art good doe good and deliver me It is the same reciprocation that Isaiah makes Isa 63. He hath beene good to the House of Israell for his goodnesse and because his mercies are everlasting He hath beene good for his goodnesse To instance no more places in the new Testament there is the same reciprocation that John makes John 1. Of his fullnesse we all receive grace for grace mercy for mercy it is not onely grace after grace which is a good interpretation the first grace and the second grace the grace of Acceptation and the grace of Strengthning the grace of pardoning and the grace of reviving and quickning all grace is from God But it hath a fuller signification Grace for grace Grace because he is gracious because he is mercifull he shewes favour he turnes it to himselfe So now the Lession is this that When we come to sue for pardon of sin before the Throne of Grace we have no name to come in but the name of Christ The name of Christ is a name of mercy that is Gods owne name he that comes to plead his owne merit comes in his owne name He that comes to plead the Merits of any other pleads in a Strangers name If merit and satisfaction had been that way then were mercy no more mercy and grace no more grace then all the Saints of God were out of the way for they all went in this path Mercy was the Citty of refuge to which they went and the path by which they went Mercy was the Water in the Well and the Paile they drew it with they sued for mercy in the name of mercy The Publican David Peter St. Austin saith of Peter well I read of Peters Teares but no man ever read of Peters satisfaction Peter could not goe in that name Our blessed Saviour hath taught us therefore so to pray Forgive us our Trespasses he taught us not to pray as the Servant in the Gospell Have patience with me and I will pay thee all Lord be favourable a little longer lend me a little life and I will make thee satisfaction No that is not the Prayer he that goes that way misseth but here is the Prayer Pardon and forgive for thy name sake and for thy mercy sake Take away iniquity and receive us favourably receiue us to grace and Pardon for thy mercy sake This is the Forme that Penitent faith full soules look to God in No Creature is capable of merits therefore let men never trouble themselves with the discussion of that it is so repugnant that the Angells though they never sinned cannot merit they doe but their duty Adam in integrity could not merit if innocency cannot merit sin cannot if the State of Angells cannot merit humane cannot Nay the Saints that are called out of darknesse and sanctified by grace those Saints though it were possible they should never sin not so much as in the circumstances of any good Act that they should not be touched with veniall sins as they call them with no ill thought or idle word or unprofitable gesture if they were borne and sanctified from the womb as John Baptist and Jeremiah and should continue in a course of sanctification without any treading awry they could not merit when they had done all they must say They were unprofitable Servants He that doth his duty cannot merit ye are but Servants when you have done all you can nay when you have done all you should if it were possible that is more then all you can For that grace that God gives us though it be a good evidence of his spirit and of
that is usefull In summ it is nothing else but this the Lot or portion that discends upon every man here in this World the share or dimensum that is allotted to him whither it discend by succession or be demised by gift that is a mans Heritage in a large sence Thereupon it is that it is translated from temporalls to spiritualls because God is so gracious he gives to his Servants Bona sui of his owne good as every thing is Gods in the World but more especially things celestiall Divine super supreame blessings these things celestiall are the good things of God he gives to his Servants of his owne good Hereupon it is that Heaven is called the inheritance of the Countrey And grace which leads to Heaven and the word of God that begets grace is called the inheritance of the way And indeed for Heaven iâ—selfe there is good reason why it should be called by this name of inheritance or heritage It is that portion that God hath prepared for his Servants before the Foundation of the World it is that that Christ hath purchased by his owne blood he hath bequeathed it to them by will it is demised to them by gift Heaven it may well be called their inheritance for they are borne to it The Saints of God are borne to a Kingdome they are borne not by the birth which is naturall but by the second birth which is spirituall It descends upon them by lineall succession as inheritances doe It descends from Saint to Saint from the beginning of the World and from the Head Christ to all the Members there is a spirituall succession There is good reason therefore why Heaven should be called an inheritance they are begotten and borne to it Begotten by him to an inheritance immortall as the Apostle speaks 1 Pet. 1. And because inheritances descend not upon all but onely upon the first borne God therefore gives all his Servants a right of Primo-geniture that they may be capable to inherit all are first-borne and all are first-begotten as the Apostle speaks to the Hebrews they are all Primo geniti there is good reason then that Heaven should be called an Inheritance But why the word of God why the testimonies divine should be called by the Psalmist an inheritance why he brings them within the compasse of this notion may seeme not a thing so easily understood the word of God points out the inheritance it is not the inheritance it selfe Yes there is good reason to be given of it were there no more but this that we consider the inestimable comfort and Heavenly treasure that is to be found in the word of God it is a rich Myne of all celestiall treasure it is a Store-house of all good things of all saving knowledge All priviledges whatsoever they are that we can expect in Earth or Heaven they are all conteined in the word of God here is ground enough why it is called an inheritance he hath a good Heritage that hath all these Yet there is a better reason then this for if it be so that Heaven is our inheritance then the word of God is because it is the word that poynts out Heaven that gives the assurance of Heaven We have in the word of God all the evidences of Heaven Whatsoever title any Saint hath to Heaven he hath it in and out of the word of God There are the evidences in the word of God Both the evidence of discovery it is a holy terrior of the celestiall Canaan And the evidence of assurance it is as a sacred Deed or Indenture betweene God and his Creature St. Gregory said wittily when he called it Gods Epistle that he sent to man for the declaration of his will and pleasure he might as well have called it it is Gods pactionary Record or Deed whereby he makes over and conveyes to us all those hopes that we look for in Heaven Whatsoever interest we have in God in Christ whatsoever hope of blisse and glory whatsoever comfort of the Spirit whatsoever proportion of grace all are made over to us in the promises of the Gospell in the word of God Now put this together look as in humane affaires evidences though they be not properly the inheritance it selfe yet they are called the inheritance and are the inheritance though not actually yet virtually because all the title we have to an inheritance is in the Deeds and Evidences therefore evidences are precious things though it be but a piece of paper or parchment full of dust and worme-eaten yet it is as much worth sometimes as a Countrey as much worth as all a mans possessions besides So likewise it is with the Book of the Scriptures they are not actually and properly the inheritance it selfe they are Via the way to the Kingdome it is called The Gospell of the Kingdome nay more the Kingdome it selfe The Kingdome of God is come among you or to you Why the Kingdome Why the Inheritance By the same reason both because here we have the conveyance here we have the Deed here we have the assurance of whatsoever title or claime we make to Heaven So here is the reason of the appellation why the Psalmist gives them this word he makes them his inheritance both because they point out the Inheritance we had never had a portion in Heaven but by the Scriptures they convert the soul we had never knowne of such an inheritance in Heaven but by the Scriptures The Heathens that have not the knowledge of the Scriptures they have not the knowledge of God or of Heaven because they bring to the knowledge nay they bring to the thing it selfe In keeping of them there is great reward that great reward is Heaven And St. Paul sets it downe thus Act. 20. to the Elders of Ephesus We commend you to God and the word of his grace which is able to build you up and to give you inheritance among them that are sanctified Here is the ground of the appellation Holy David seeing that Heaven was his inheritance he was begotten to an inheritance immortall and uncorrupt he therefore makes the word of God his heritage because it leadâ— to Heaven Seing God was his portion Thou art my portion Lord and my hope in the Land of the living he makes therefore the Scriptures his portion because they bring to the knowledge of God he calls them his Heritage Thy testimonies have I taken as a Heritage Because he thought them a rich possession he thought he was abundantly rich if he had nothing besides when he was owner of the comforts in the word of God An Heritage as if it were a holy depositum committed to his trust and indeed so it is it is a depositum or trust that God puts into all our hands a Tallent to improve to his glory and our comfort not onely to be preserved but to be observed by us An Heritage as if it were to descend by lineall succession so it doth
there is a continuance of the Scriptures through all ages to the Church therefore he adds here they are an Heritage for ever for ever as noting the perpetuity Mary hath chosen the better part that shall not be taken from her He makes it such an Heritage as he will not part with he that sells all to get Heaven will not part with Heaven to get all For ever that makes us have interest If it were so in Davids time it is in ours now to us still an inheritance That we may see we have interest in it as well as David the Apostle tells us God hath called us to it as an inheritance Colos 4. He hath called us to the inheritance of the Saints in light He doth not say the inheritance of the Saints in Heaven because he would let us see that the wrrd is an inheritance Heaven is an inheritance in light in the light of glory and in the light of grace in the light of the testimonies the word here Here is the scope of the word used by David to shew his high esteeme of the word he calls it his inheritance What is the use of it First Of comfort that seeing God hath given it to his Servants as a Heritage if at any time there be a Famine of the word of the Lord eyther in our hearts or in the Church upon this ground we may lay claime to it as long as God continues a Church he will continue the Scriptures so long as there is any to be gathered into the fold he will have his word whereby they may be converted as long as there are any Saints on Earth he will lend them this their portion Then it is a Use of contentation being that is our Heritage whatsoeuer portion we have besides make this the cheife if we have none yet we are those that are richly endowed There is no man but may take comfort and contentment now in this frame of the Psalmist if he can bring his heart to Davids temper Rich men that have possessions on Earth here is one possession that will be better to them then all Poore men that have no inheritance that it may be as Stephen sayth of Abraham Act. 7. that have not so much as a foot in the world not one foot to live in though they have seaven foot when they are once dead but though his inheritance be not so much as one foote here here is that that makes amends for all the heritage of comfort that is in the word of God here and of glory afterwards He may say of it as the Psalmist sayth in another Psalme My Lot is fallen in a faire ground I have a goodly heritage He that hath this portion this ground of comfort to himself he is abundantly rich and rich with the riches of Heaven 3. There is a Use of excitement to stir us to frame and work our hearts to this temper of the Psalmist Labour to get that esteeme of the word of God that he had If there were nothing else to move us to it this name and appellation that is given it were enough There are none of us all so much mortified to the World and so much withdrawn from the pleasures profits of it but we are ready to startle and to rouze up our selves at the name of an inheritance If a man heare that an inheritance is befallen him what paines will he take to goe and see it As him in the Gospell If any of us be allyed to a rich man that hath no Children what meanes and course will we not take to be thought worthy to be his heire To succeed him in his inheritance And this is but in temporall things The man in the Gospell comes to Christ and thought to have drawne this benefit from him Master bid my Brother divide the inheritance He comes to Christ to suck out temporalls he might have had spiritualls he comes for half an inheritance he might have had a whole one We are like the Children of Israel that would take their portion on this side Jordan earnest we are for temporalls Heavenly things we relish not It occasioned that Speech that was used of old and will be used rich men though they have no Children never want Heires there will still be those that pretend Heire-ship to their inheritance Shall not we have that apprehension of things celestiall that worldly men have of things temporall God is richer then all he comes to us with offers of riches laden with all riches riches of the spirit and sets open that treasurie to us in his owne Son whom he hath sent into the World and made knowne what riches is in Christ by the word of God though we see such abundance of indeficient riches yet we are so stupid and insensible that we are not at all affected with it there are very few that look after the spirituall inheritance or the comfort of it And if we get it we are not so choyse to part with it as men are of temporalls Naboth thought it unlawfull to part with his inheritance though it were to a King God forbid that I should sell the inheritance of my Fathers There is no Christian but if he understand himselfe aright in the way of Heaven will be of Naboths resolution and Naboths temper he will never rest till he have gotten interest in the comfort of this inheritance that is both in the word of God and leads to Heaven and when he hath got it he will not part with it for all the World besides That he may truly value Heaven he will set a valuation upon the word of God and work himselfe to Davids temper here is his profession of himselfe Thy testimonies have I taken as an heritage for ever That is the first generall part Davids profession The next is Davids Motive therefore I call it his Motive because it induced him to be of this Opinion because They are the joy and rejoycing of my heart Nothing will induce a man sooner to have a good Opinion of any thing then to have joy and comfort by it we value and prize every thing that affords rejoycing if it afford true joy it affords all For joy is the flower that springs from every good and is as the Crowne and contentation of all therefore it was his motive It runs thus if we take it in due order Thy testimonies have beene the rejoycing of my heart therefore I have taken them as an heritage for ever It was Davids motive and it was a good motive However worldly men think it is but a soure distastfull work to be alway Poreing in the word of God they think Christians are but Melancholly Creatures and the continuall excercise and study of the Scriptures to be but a drie and distastfull work yet the Saints of God that have comfort from it they know how precious that excercise is how much joy it brings that the life of a Christian is a life of joy
other mercies alway for generall mercies every day And it is a point now worth the considering in these times because the state of our times is so that every man almost is ready to let goe his confidence If things succeed not in every perticular according to our expectations and desires then we think the whole Chaine of providence is dissolved if one linck be loosed we think all the businesse is overturned and all our hopes disappointed if God answer us not in our time upon every occasion The reason is we know not what it is to wait on God Beloved it is true if God were tied to one way or meanes or to one time or to any one person or to any one instrument there were good cause that we should suspect our hold in the successe of the affaires of the Church at all times then we had good cause to be fearefull But God is not straightened so much he hath wayes that we know not and times that we understand not of and persons he can make to spring out of the Ashes of them that are taken away that are contemptible in our eyes and God can strengthen them though they be as the shaking of an Olive God will perfect this work if we be not the impediment if our sins stay him not if we wait It is true I confesse it pleaseth me exceedingly and I congratulate and rejoyce your desires almost as much affect me with joy as the other with sorrow to see men in amazement at such a time It is a signe of your love to the Church beyond the Seas yet how unacceptable was it upon the first relation No man knew what to speake or what to think It is a signe that Religion hath taken some impression It is a signe that you have a simpathy with the Servants of God it is a signe that you have the affections of Servants towards God But for all this take heed while you doe right to the Servants of God that you doe not injury to God himselfe because he is faithfull that hath promised Remember he orders the affairs himselfe God can raise up a Josuah in Moses room I rather use the word because I am very much delighted with the Simile of that noble victorious Prince he was a Moses Was said I O that is a wounding word that you cannot endure O that I could say he is and yet I cannot say the contrary we are kept betweene hope and feare though it be more to be feared then hoped in that particular I am afraid But whether was or is like Moses he was and if he be Is God was with him as he was with Moses in the leading of his People He came into Germany as Moses into Aegypt with a greater band but a small traine in respect of the Enemies but God turned his weaknesse to strength He was faithfull as Moses was he sought not himselfe as Moses did not Moses brought the Children of Israel out of the Furnace he brought the poore afflicted of Germany a good way out of the Furnace And now that all may be like Moses Moses Sepulcher is not known to this day and the life or death of that excellent Prince is not yet knowne to this day like Moses Sepulcher There is yet our perplexity yet there is our comfort there is some comfort in that word that it is uncertaine for that that is uncertaine may be otherwise O but I think that it may be Howsoever be it so or otherwise God hath done his part he hath not left us without a comfort See but how he hath tempered sad Tidings with a mixture of comfort he hath tempered the losse with gaine there is sorrow with joy there is feare with hope there is losse with Victory Why then if God doe thus to us and so feed us with his mercy and support our longanimity if he ply us thus have we not reason to wait upon him Let us now run to this word in the Text. Behold as the eyes of Servants wait on their Masters so doe our eyes wait on God till he have mercy on us and alwayes but esspecially then For did you but know the comfort that comes by hope and expectation innumerable comforts come from hope Hope holds life and soule together if thingâ— goe ill hope continues us still in life till things goe better Hope is the Pillar of the wavering soule hope is the Ladder that hath one end in Earth and another in Heaven hope waits for all the good things that God hath promised Hope is the Anchor of the soule as the Apostle compares it Nay not onely the Anchor sayth St. Chrysostome but the Ship to that good Anchor It must needs be well when it is both the Ship must ride safe for the Anchor is hope it must be safe it selfe for upon it is the Ship the Ark that carries the Saints through the troubles of this World it is the Anchor that makes us keep our riding that we dash not on the Shelves and Rocks that encounter us It is a better Anchor then other Anchors they are alway below the Ship at the ground but this Anchor is above it is not fastened in Earth but in Heaven How sure would a Ship be if it were fastened aloft to Heaven if God had the Tacle in his hand God hath the Cable of this Anchor in his hand Faith is the Cable hope is the Anchor the Ship will ride safe if the Anchor be in Heaven Let us waite we have good cause to wait he is powerfull and can doe more he is gracious and will doe nay further he is faithfull and hath done and will doe abundantly beyond our expectation and he that hath begun will perfect it O therefore let us acquaint our souls with waiting We are so impatient that if God give us not all at the first call what our hearts are prompt to suggest we think all is lost O if we had hope the nature of hope is to abide and stay Gods leasure Hope is never frustrate See it in the example of the Saints David I waited patiently on the Lord and God heard me It is confirmed and ratified by promises Solomon sets one Waite on the Lord and he will save thee David another Wait on the Lord and he will preserve thy soule Wait patiently on the Lord and he will bring it to passe We have it ratified by promise Nay in experience who ever waited and was frustrated Our Fathers trusted in God and were not ashamed he gave them their hearts desire and he hath exceeded ours therefore have recourse to that Anchor and learne what it is to wait on God that we may say as Job Though he kill me I will trust in him Though he disappoint all I will hope my hope and waiting shall be placed on God my trust shall be in him he never suffered that staid his leasure to be ashamed they were had in remembrance Therefore our eyes shall wait
there must be our comfort not to be ashamed of a low condition Christ stooped to it he had not so much of his owne possession as to call one Chamber his to set out his poverty But withall it sets out the plenty of Christ for though a man have nothing in possession yet if he have much in title he is rich Christ had nothing of his owne the whole World and every mans house that House is his that he would Command and marke out for himselfe Where is the Guest-Chamber A man would have thought that Christ spake not of his owne there is a house that I have in Jerusalem I have pointed out such a Roome to eat my Passover with my Disciples he sayth not tell us if thou hast a Guest-Chamber or we intreat thee that we may have it by way of hire and we will give thee so much as it is worth for the time or season lend it our Master for a while this is his suite and this is ours no but to shew that Christ had right to it Where is the Guest-Chamber I have a Chamber in thy house that thou callest thine If I marke and set it a part it is not thine now where is the Guest-Chamber that I have marked out It tells us thus much that God hath more interest in that that is ours then we our selves if he call for it he hath interest in every mans possession the men of the Citty acknowledged so much when they let the Colt goe at that word The Lord hath need of him so this man acknowledged as much when he let his Chamber goe at the word of Christ Where is the Guest-Chamber It will be a great meanes to incline us Beloved to the right use of those things that God hath trusted us with if we doe but acknowledge that hand from whence they come if we can but acknowledge who is the owner if we can spie that we think our selves owners we are indeed under God owners in respect of men Farmers to God whatsoever we have is more Gods then ours he lends us Houses for the present for our comfort that we may doe him Service and bring some glory to his sacred Name but if we our selves are not our owne in respect of God are our Houses If we be not our owne but God hath more Title to us then our selves what have we then Have we a penny God hath more title to our hearts then our selves have we more right to our Houses then he It will be a great meanes to stablish and comfort our hearts when God takes away that plenty that he hath given us he takes away his owne so long he hath trusted me with the dispensing of it he hath made me his Steward he will see if I will serve him in a lower condition may I not trust him with his owne It will be a great excitement to charity when God presents the poore to us God Commands and asks Christ begs with his mouth he holds out his hand he asks what any thing that is mine No for his owne The Apostle Paul hath shewed plainly those that have Houses should be as if they had none and those that have Wives should be as if they had none How is this that such as have married Wives should be as if they had none Because the Church is the Spouse of Christ Christ is the Husband and in regard of that Marriage the other is not to be owned and those that have Masters and Servants should be as if they had none because one is our Master in Heaven and those that have Houses as if they had none because our Lot and portion is above and those that use the World as not using it because whatsoever is in the World it is nothing to the possession that God hath provided for us If we could but once come to this to acknowledge God to have more right to that we have then our selves if he call for it and take it away it will breed comfort in the one and contentment in the other liberty and bounty and freedome of mind Christ speaks oft in his word though we heare not when he calls Where is the Guest-Chamber He speaks to us this word when he tenders a miserable Spectacle and presents it before our eyes in a poore creature that wants the necessaries of this life many Saints of God there are that are Harbourlesse they come and in them Christ speaks where is the Lodging thou hast provided for this poore man I meane to send him to Lodge with thee this night they have received Angells nay Christ himselfe in them Oh Where is the Guest-Chamber It is that that Christ speaks to the impropriator and depopulator not onely of the houses of men but of the house of God Where is the Guest-Chamber where my people should meet together to call upon my name and to be instructed in the wayes of Salvation Hast thou turned it to a Stable or a Barne where my People should meet together to partake of the Mysteries of Salvation Where is the Guest-Chamber It is Beloved that that they aske here you know what is meant when we aske where is the Guest-Chamber The Church in which we meet that is the Guest-Chamber there we are to provide there God hath promised to heare us Where two or three are met together Nay yet there is another Guest-chamber it is the Question that God propounds to mans heart Where is the Guest-chamber that I may eate not with my Disciples but feast with my Spirit that I may come and lodge and dwell and Sup. It is This Guest-Chamber that Christ enquires after and I think he speaks to your hearts that are to receive now and after that you will labour to make your Rooms furnished there for him the first Guest-Chamber is the Church of God the Furniture of that is Devotion the second Guest-Chamber is the Table of the Lord the Furniture of that is repentance the third Guest-Chamber is the heart the Furniture of that is the faith and reformation of those that beleive in his name Be sure that thou hast an Answer when God makes this Question where is the Guest-chamber Lord thou knowest better then I here it is though not prepared not made ready as it should be but though I cannot say it is ready Lord thou canst make it ready here is the Guest-chamber where thou shalt dwell and lodge You see I have dwelt longer upon this point then I would I might have handled all but I see I am prevented and therefore that that serves not for the preparation of this dayes receiving shall serve for the preparation of the next dayes receiving and I shall goe forward in the After-noone SERMON II. LUKE 22.11 12. And ye shall say to the good man of the house the Master saith unto thee where is the Guest Chamber where I shall eat the Passover with my Disciples And he shall shew you a large
that would take up almost the whole houre for a man to name the Authors that bring out variety of interpretations Therefore I will not trouble you with that I will not so much as gather them up together it will be but an unusefull point least I seeme to handle Commentaries and not the Text. I will onely touch at them in the last part as they come in my way and as they are usefull for the understanding of this Scripture Now we look to the second thing these good things there is no difficulty in the rest The desire here is an ardent desire the inspection is an accurate inspection to penetrate with a mans eyes so to looke as to look through to make a good inspection The Angells that are here spoken of I shewed to you and made it plaine that they are the good Angells there is no difficulty in any of these three words Well the onely difficulty is in this word Into which The word is Plurall yet all the Latine not onely Coppies and Translations of the Bible all but some that are later and there is no Writing of all the Latine Fathers excepting one or two that is Ireneus it is still read In quem in the Singular number Vpon whom So the Rhemists Translation reads it following the vulgar Latine they read On whome the Angells desire to looke We read Into which the Angells desire to looke Thereupon Gregory applies this Scripture to God himselfe that the object of the Angells inspection it is God understanding the three persons of the Sacred Trinity De deo c. sayth Gregory these things are uttered concerning God that it is upon him that the Angells desire to look Others apply it not to the three persons in the sacred Trinity but to the Holy Ghost in particular that there is so great glory such câ—equall and coessentiall glory of the Holy Ghost with the Father and the Son that the Angells desire to blesse their spirituall eyes with the continuall looking on it And indeed there is some probability for this reading for the Holy Ghost for the comming of the Holy Ghost is the immediate antecedent before the Text the Holy Ghost came downe from Heaven and then followes according to their reading Vpon whome the Angells desire to look Venerable Bede applies it by a way himselfe in particular he applies it in the Singular number but to the second person in Trinity Christ and Christ considered especially in his humane nature and the reason is somewhat probable because in the Verse before there is twice mention of Christ the Spirit of Christ and the Sufferings of Christ and then followes according to his reading Vpon whome the Angells desire to looke And if I should follow now this reading and take it in the Singular number and doe that injury and wrong to the Greeke Copy it would afford one or two very good points of instruction and the reading is not at all dissonant to the Articles of faith For certainly the Angells desire to look upon God and to behold the humane nature of Christ and to look upon the three persons in the sacred Trinity And if we should applie it to Christ it would afford a good point of Instruction whether we apply it to his humane nature or his divine If to his humane nature so the point is this that Christs humane nature at the right hand of God is made so glorious that the very Angells themselves as venerable Bede sayth not onely desire to fill their eyes with the glorious beams of his Divine nature but with that far transcendent excellency of glory wherewith his humane nature is cloathed They desire to see the glory of his humane nature It must needs argue a great deale of glory as much as it is capable of that is laid upon the humane nature of Christ more then on the Angelicall nature though it be not a Spirit that though in it selfe a body is not capable of so much glory as a Spirit yet the humane nature of Christ by reason of the hypostaticall union is capable of more glory then the Angells are And it must needs be a greater glory because the Angells desire to looke into it It is a point of great comfort to us to consider that our nature hath received already so much glory in Christ our head We know that our nature is capable of beatificall glory in the Members since it hath received already in such abundance in Christ our head it shall receive in an unspeakable manner there shall be a great deale of beatificall glory upon the Saints our nature in Christ is capable of glory already That is the first point if we apply it to the humane nature of Christ Againe if we apply it to the Divinity of Christ that the Angells look on Christ as God it affords us a point of Instruction that is this There is one essentiall beatitude of Angells and Saints in Heaven of men and Angells There is no essentiall difference in the beatitude of Saints and Angells Christ sayth in the Gospell we shall be like the Angells and be as they are What is the essentiall beatitude of Angells To look upon the Son of God Christ is as Basile speaks the delight of Angells And what is the beatitude of Saints To look upon the Son of God We know when we shall appeare we shall be like him for we shall see him as he is There is our happinesse in looking to Christ What is the beatitude essentiall of Angells Christ tells us Mat. 18. There Angells behold the face of your heavenly Father The face of God the beatificall Vision is their beatitude And what is the essentiall beatitude of the Saints Christ tells us Mat. 5.6 Blessed are the pure in heart for they shall see God Then here is no difference at all in the essentiall beatitude of the one and of the other Therefore the Scripture as in one place it calls Angells our fellow Servants Rev. 19. See thou doe it not for I am thy fellow Servant Angells are fellow Servants with Apostles and fellow Ministers and Ministers are fellow-Angells for so Ministers are called As they are called our fellow Servants so the Saints are their fellow Angells Heirs of the same Salvation Heb. 12. We are come to the first borne that are written in Heaven and to an innumerable company of Angells to enjoy the society of Angells we are fellow Heirs of the same Salvation there is the same-Heaven for both the same happinesse for both the same glory for both the same inheritance for both therefore the same happinesse because the same inheritance There is sayth St. Austin well one and the same inheritance of glory for them and us that is the Heavenly immortall inheritance sayth he sweetly Heaven is the inheritance of both which is as great to every one as to all and as great and full of Roome for many as to few Every one hath all Heaven that is all blisse all