our strength lay But in a true Gospel Sense we may so obey the Moral Law as to find Acceptance Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law Psal. 119.166 I have done thy Commandments Not I have done all I should do but I have done all I am able to do and wherein our Obedience comes short we look up to the perfect Righteousness and Obedience of Christ and hope for Pardon through his Blood This is Evangelically to obey the Moral Law which though it be not to Satisfaction yet it is to Acceptation Thus I have done with the first The Preface to the Preface God spake all these words I should now come to the second the Preface it self to the Commandments I am the Lord thy God c. Of the Commandments Exod. 20.2 I am the Lord thy God c. 2. THE Preface it self which consists of three parts 1. I am the Lord thy God 2. Which have brought thee out of the Land of Egypt 3. Out of the House of Bondage 1. I am the Lord thy God Where we have a Description of God 1. By his Essential Greatness I am the Lord 2. By his relative Goodness Thy God 1. By his essential greatness I am the Lord or as in the Hebrew Iehovah This name of God sets forth his Majesty Sanctius habitum fuit saith Buxtorf the name Iohavah was had in more Reverence among the Jews than any other name of God it signifies Gods Self-sufficiency Eternity Independency Immutability Mal. 3.6 Use 1. If God be Iehovah the Fountain of being who can do what he will let us fear this great Lord Deut. 28.58 That thou maist fear Hashem Hanicbad Jehovah this glorious and fearful name Jehovah Use 2. If God be Iehovah the supream Lord then it condemns the Blasphemous Papists who speak after this manner Our Lord God the Pope Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors when he Usurps Gods Title Shewing himself that he is God 2 Thess. 2.4 The Pope goes to make himself Lord of Heaven for he will Canonize Saints there Lord of Earth for with his Keys he doth bind and loose whom he pleaseth Lord of Hell for he can free Men out of Purgatory But God will pull down these Plumes of Pride He will consume this Man of sin with the breath of his mouth and the brightness of his coming 2 Thess. 2.8 Use 3. God is described by his relative goodness Eloeka Thy God Had God only called himself Iehovah it might have terrified us and made us fly from him but when he saith Thy God this may allure and draw us to him This though a Preface to Law is pure Gospel This word Eloeka Thy God is so sweet that we can never suck out all the Hony in it I am thy God not only by Creation but by Election This word Thy God though it was spoken to Israel yet it is a Charter belongs to all the Saints For the further Explication here are three Questions Quest. 1. How God comes to be our God Resp. Through Jesus Christ Christ is a middle Person in the Trinity He is Emanuel God with us He brings two differing Parties together He makes our Nature lovely to God and Gods Nature lovely to us He by his Death causeth Friendship yea Union He brings us within the Verge of the Covenant and so God becomes our God Quest. 2. What doth this imply God being our God Resp. It is comprehensive of all good things God is our strong Tower our Fountain of living Water our Salvation More particularly God being our God implies the sweetest Relation 1. The Relation of a Father 2 Cor. 6.18 I will be a Father unto you A Father is full of tender care for his Child Who doth he settle the Inheritance upon but his Child God being our God will be a Father to us a Father of Mercy 2 Cor. 1.3 the everlasting Father Psal. 9.7 If God be our God we have a Father in Heaven that never dies 2. It imports the Relation of an Husband Isa. 54.5 Thy Maker is thy Husband If God be our Husband he esteems us precious to him as the Apple of his Eye Zech. 2.8 He imparts his Secrets to us Psal. 25.14 He bestows a Kingdom upon us for our Dowry Luke 12.32 Quest. 3. How may we come to know this Covenant-Union That God is our God Resp. 1. By having his Graces planted in us Kings Children are known by their costly Jewels It is not having common Gifts which shews we belong to God many have the Gifts of God without God but it is Grace gives us a true genuine Title to God In particular Faith is Vinculum Unionis the Grace of Union By this we may spell out our Interest in God Faith doth not as the Mariner cast its Anchor downwards but upwards it trusts in the Mercy and Blood of God and trusting in God engageth him to be our God Other Graces make us like God Faith makes us one with him 2. We may know God is our God by having the Earnest of his Spirit in our Hearts 2 Cor. 1.22 God often gives the Purse to the Wicked but the Spirit only to such as he intends to make his Heirs 1. Have we had the Consecration of the Spirit If we have not had the Sealing work of the Spirit have we had the Healing work 1 Iohn 2.20 Ye have an Unction from the Holy One. The Spirit where it is stamps the Impress of its own Holiness upon the Heart It embroiders and bespangles the Soul and makes it all glorious within 2. Have we had the Attraction of the Spirit Cant. 1.4 Draw me we will run after thee Hath the Spirit by its magnetick Vertue drawn our Hearts to God Can we say as Cant. 1.7 O thou whom my Soul loveth Is God our Paradise of Delight Our Segullah or chief Treasure Are our Hearts so chained to God that no other Object can inchant us or draw us away from him 3. Have we had the Elevation of the Spirit Hath it raised our Hearts above the World Ezek. 3.14 The Spirit lifted me up Hath the Spirit made us superna anhelare seek the things above where Christ is Though our Flesh is on Earth is our Heart in Heaven Though live here trade above Hath the Spirit thus lifted us up By this we may come to know that God is our God Where God gives his Spirit for an Earnest there he gives himself for a Portion 3. We may know God is our God if he hath given us the Hearts of Children Have we obediential Hearts Psal. 27.8 Do we subscribe to Gods Commands when his Commands cross our Will A true Saint is like the Flower of the Sun it opens and shuts with the Sun He opens to God and shuts to Sin If we have the Hearts of Children then God is our Father 4. We may know God is ours and we have an Interest in
painted Fire Ejus adesse intolerabile ejus abesse impossibile To bear it will be intolerable to avoid it will be impossible And these Hell-torments are for ever have no Period put to them Rev. 9.6 They shall seek death and shall not find it Origen fancied a Fiery Stream in which the Souls of sinful Men werâ— to be purged after this Life and then to pass into Heaven but it is for ever The Breath of the Lord kindles that Fire and where shall we find Engines or Buckets to quench it Rev. 14.11 And the smoke of their torment ascendeth up for ever and ever and they have no rest night nor day Thank Original Sin for all Use. 1. What sad thoughts should we have of this Primitive Original Sin that hath created so many Miseries What Honey can be got out of this Lyon what Grapes can we gather off this Thorn It sets Heaven and Earth against us While we choose this Bramble to Rule Fire comes out of the Bramble to devour us 2. How are all Believers bound to Jesus Christ who hath freed them from that Misery to which Sin hath exposed them Eph. 1.7 In whom we have Redemption through his Blood Sin hath brought Trouble and a Curse into the World Christ hath sanctified the Trouble and removed the Curse Nay he hath not only freed Believers from Misery but purchased for them a Crown of Glory and Immortality 1 Pet. 5.4 When the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away Of the Covenant of Grace Quest. XIV DID God leave Mankind to perish in this state of Sin and Misery Resp. No He entred into a Covenant of Grace to deliver the Elect out of that estate and bring them into a state of Grace by a Redeemer Isa. 55.3 I Will make an Everlasting Covenant with you Man being by his Fall plung'd into a Labyrinth of Misery and having no way left to recover himself God was pleased to enter into a New Covenant with him and so restore him to Life by a Redeemer The great Proposition I shall go upon is That there is a New Covenant ratified between God and the Elect. Quest. What the New Covenant is Resp. It is a solemn Compact and Agreement made between God and fallen Man wherein the Lord undertakes to be our God and to make us his People Quest. What Names are given to the Covenant Resp. 1. It is called a Covenant of Peace Ezek. 37.26 because it Seals up Reconciliation between God and humble Sinners Before this Covenant there was nothing but Enmity God did not love us A Creature that offends cannot be loved by an holy God and we did not love him a God that condemns cannot be loved by a guilty Creature so that there was War on both sides But God hath found out a way in the new Covenant to reconcile differing Parties so that it is fitly called a Covenant of Peace 2. It is called a Covenant of Grace and well it may for 1. it was with Grace that when we had forfeited the first Covenant God should enter into a new Covenant after we had cast away our selves The Covenant of Grace is Tabula post naufragium as a Plank after shipwrack O the Free-grace of God that he should parly with Sinners and set his Wisdom and Mercy awork to bring Rebels into the Bond of the Covenant 2. It is a Covenant of Grace because it is a Royal Charter all made up of Terms of Grace That God will cast our sins behind his back that he will love us freely Hos. 14.4 that he will give us a will to accept of the Mercy of the Covenant and strength to perform the Conditions of the Covenant Ezek. 37.26 All this is pure Grace Quest. Why would God make a Covenant with us Resp. 1. It is out of Induldgence Favour and Respect to us A Tyrant will not enter into a Covenant with Slaves he will not shew them such Respect God's entring into Covenant with us to be our God is a Dignity he puts upon us A Covenant is Insigne honoris a Note of Distinction between God's People and Heathens Ezek. 16.22 I will establish my Covenant with thee When the Lorld told Abraham that he would enter into Covenant with him Abraham fell upon his face Gen. 17.2 as being amazed that the God of Glory should bestow such a Favour upon him 2. God makes a Covenant with us to tye us fast to him it is called in Ezekiel the Bond of the Covenant God knows we have slippery hearts therefore he will have a Covenant to bind us 'T is horrid Impiety to go away from God after Covenant If one of the Vestal Nuns who had vowed her self to Religion was defloured the Romans caused her to be burnt alive 'T is Perjury to depart from God after solemn Covenant Quest. How doth the Covenant of Grace differ from the first Covenant made with Adam Resp. 1 st Difference The Terms of the first Covenant were more strict and severe For 1. The least failing would have made the Covenant with Adam null and void but many Failings do not null the Covenant of Grace I grant the least sin is a Trespass upon the Covenant but it doth not make it null and void There may be many Failings in the Conjugal Relation but every Failing doth not break the Marriage-Bond It would be sad if as oft as we break Covenant with God he should break Covenant with us but God will not take advantage of every Failing but in anger remember Mercy 2. The first Covenant being broken allowed the Sinner no remedy all Doors of Hope were shut but the New Covenant allows the Sinner a remedy it leaves room for Repentance it provides a Mediator Hebr. 12.24 Iesus the Mediator of the New Covenant 2 d Difference The first Covenant did run all upon working the second upon believing Rom. 4.5 Quest. But are not Works required in the Covenant of Grace Answ. Yes Tit. 3.8 This is a faithful saying that they which believe in God be careful to maintain Good Works But the Covenant of Grace doth not require Works in the same manner as the Covenant of Works did In the first Covenant Works were required as the Condition of Life in the second they are required only as the Signs of a Man that is alive In the first Covenant Works were required as Grounds of Salvation in the New Covenant they are required as Evidences of our Love to God In the first they were required to the Justification of our Persons in the New to the Testification of our Grace Quest. What is the Condition of the Covenant of Grace Answ. The main Condition is Faith Quest. But why is Faith more the Condition of the New Covenant then any other Grace Answ. To exclude all glorying in the Creature Faith is an humble Grace If Repentance or Works were the Condition of the Covenant a Man would say It is my Righteousness hath saved
Eye was upon him so which way soever we turn our selves still God's Eye is upon us Iob 37.16 Dost thou know the balancing of the Clouds the Works of him who is perfect in knowledge God knows whatever is knowable he knows Future Contingencies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. He foretold Israels coming out of Babylon and the Virgins conceiving By this the Lord proves the Truth of his God-head against Idol-Gods Isa. 41.23 Indicate Futura Shew the things that are to come hereafter that we may know ye are gods The Perfection of God's Knowledge is that it cannot be searched out to perfection Job 11.7 What Angel can reach the top of these Pyramids But 1. God's Knowledge is Primary He is the Original the Patern and Prototype of all Knowledge others borrow their Kowledge of him the Angels light their Lamps at this glorious Sun 2. God's Knowledge is Pure It is not contaminated with the Object Divina Natura non est immista râ—bus aut sordibus inquinata Aug. Though God knows sin yet it is to hate and punish it No Evil can mix or incorporate with his Knowledge no more than the Sun can be defiled with the Vapors which arise from the Earth 3. God's Knowledge is Facil it is without any difficulty We study and search for Knowledge Prov. 2.4 If thou seekest for her as Silver But the Lamp of God's Knowledge is so infinitely bright that all things are easily intelligible to him 4. God's Knowledge is infallible there is no mistake in his Knowledge Humane Knowledge is subject to errour and misprision A Physician may mistake the Cause of a Disease but God's Knowledge is un-erring he can neither deceive nor be deceived He cannot deceive because he is Truth nor be deceived because he is Wisdom 5. God's Knowledge is Instantanious Our Knowledge is successive one thing after another We argue from the Effect to the Cause God knows Things past present and to come uno intuitu at once They are all before him in one intire prospect 6. God's Knowledge is Retentive he never looseth any of his Knowledge he hath reminiscentia as well as intelligentia he remembers as well as understands Many things elapse out of our Mind but God's Knowledge is eternized Things transacted a thousand years ago are as fresh to him as if they were done but the last minute Thus he is Perfect in Knowledge Object But is it not said Gen. 18.21 I will go down and see whether they have done according to the cry which is come up unto me and I will know Resp. It could not be a nesciency that God was ignorant because there is mention made of a Cry but the Lord speaks there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of a Judge who will first examine the Cause before he passeth the Sentence God when he is upon a work of Justice is not in a Riot as if he did not care where he hits but he goes in the way of a Circuit against Offenders he lays Iudgment to the Line and Righteousness to the Plummet Isa. 28.17 Object Hos. 13.12 The iniquity of Ephraim is bound up his sin is hid Resp. Not that his sin was hid from God but his sin is hid that is it is recorded it is laid up against a Day of Reckoning That this is the meaning is clear by the fore-going words His iniquity is bound up as the Clerk of the Assizes binds up the Indictments of Malefactors in a Bundle and at the Assizes brings out the Indictments and reads them in Court so God binds up Mens sins in a Bundle and at the Day of Judgment this Bundle shall be opened and all their sins brought to light before Men and Angels That God is thus infinite in his Knowledge 1. It cannot but be so For he who is the Original Cause and gives a Being to things must needs have a clear inspection into them Psal. 94 9. He that planted the Ear shall not he hear he that formed the Eye shall not he see He who makes a Watch or Engine knows all the Workmanship in it God that made the Heart knows all the Motions and Fallacies of it He is like Ezekiel's Wheels full of Eyes and as Austin saith Totus oculis all eye 2. It ought to be so for he is to be Iudge of all the World Gen. 18.25 There are so many Causes to be brought before him and so many Persons to be tried that he must have a most exquisite perfect Knowledge or he could not do Iustice. An ordinary Judge cannot proceed without a Jury the Jury must search the Cause and give in their Verdict but God can judge without a Jury He knows all things in and of himself and needs no Witness to inform him A Judge judgeth only Matters of Fact but God judgeth the Heart He not only judgeth wicked Actions but wicked Designs He sees the Treason of the Heart and punisheth it Use 1. Is God infinite in Knowledge 1 Iohn 1.5 He is Light and in him is no Darkness then how unlike are they to God who are Darkness and in them is no Light who are destitute of Knowledge such as the Indians who never heard of God And are there not many among us who are no better than baptized Heathens who are to seek in the first Principles of the Oracles of God It is sad that after the Sun of the Gospel hath shined so long in our Horison yet to this day the Veil should be upon their Heart Such as are inveloped with Ignorance cannot give God a reasonable Service Rom. 12.1 Ignorance is the Nurse of Impiety the Schoolmen say Omne peccatum fundatur in ignorantia Jer. 9.3 They proceed from evil to evil and know not me saith the Lord. Where Ignorance reigns in the Understanding Lust rageth in the Affections Prov. 19.2 That the Mind be without Knowledge it is not good neither Faith nor Fear no Faith for Knowledge carries the Torch before Faith Psal. 9.10 They that know thy Name will put their trust in thee A Man can no more believe without Knowledge than the Eye can see without Light Nor Fear of God How can they fear him whom they do not know The Covering of Haman's Face was a sad Presage of Death When Peoples Minds are covered with Ignorance this Covering of the Face is a fatal fore-runner of Destruction 2. If God be a God of Knowledge then see the folly of Hypocrisy Hypocrites do not virtutem facere but fingere Melanct. they carry it fair with Men but care not how bad their Hearts are they live in secret sin Psal. 73.11 They say how doth God know Psal. 10.11 God hath forgotten he â—ideth his face he will never see it But Psal. 147.5 His Understanding is infinite He hath a Grate Crates that looks into Mens Breasts he hath a Key for the Heart he beholds all the sinful workings of Men's Spirits As in a Glass-Hive we can see the Bees working in their Combs Matth.
God is not bound to force his Mercies upon Men If they wilfully oppose the offer of Grace there sin is to be taxed as the cause of their perishing and not God's justice 2. See the difference between God and a great part of the World they are unjust 1. In their Courts of Judicature they pervert Justice Isa. 10.1 They decree unrighteous decrees The Hebrew word for a Judges Robe Magnil signifies Prevarication Deceit or Injustice It is often truer of the Judge then the Robe The Judge deserves rather to have that Name than the Robe What is a good Law without a good Iudge Injustice lies in two things either not to punish where there is a Fault or to punish where there is no Fault how frequent Again 2. Unjust in their Dealings This is 1. either in using false weights Hos. 12.7 The Balances of deceit are in his hand 'T is sad to have the Bible in one hand and false Weights in the other Or 2. in adulterating Commodities Isa. 1.22 Thy wine is mixed with water when they mix bad grain with good yet sell it for pure grain I can never believe he is good in the first Table who is not good in the second He cannot be godly who is not just Though God doth not bid you be Omnipotent as he is yet be Just as he is Use 2. Imitate God in Justice Let Christ's golden Maxim be observed Matth. 7.12 What you would have men do to you do ye even so to them You would not have them wrong you neither do you them rather suffer wrong than do wrong 1 Cor. 6.7 Why do ye not rather take wrong O be exemplary for Justice Let Justice be your Ornament Iob 29.14 I put on Righteousness viz. Justice as a Robe and a Diadem A Robe for its graceful Beauty and I put it on induebam justitiam A Judge puts on his Robe and puts it off again at Night but Iob did so put on Justice as he did not put it off till Death semper vestiti We must not lay off this Robe of Justice till we lay down our Tabernacle If you have any thing of God in you you will be like him By every unjust Action you do deny your selves to be Christians you stain the glory of your Profession Heathens will rise up in Judgment against you The Sun might sooner alter its Course than he could be turned from doing Justice Use 3. If God be just there will be a Day of Judgment Now things are out of Course Sin is rampant Saints are wronged they are often cast in a righteous Cause they can meet with no Justice here Justice is turned into Wormwood but there is a day coming when God will set things right he will do every Man Justice he will crown the righteous and condemn the wicked Acts 17.31 He hath appointed a day c. If God be a just God he will take vengeance God hath given Men a Law to live by they break it there must be a day for the Execution of Offenders a Law not executed is but like a Wooden Dagger for a show At the last Day God's Sword shall be drawn out against Offenders then his Justice shall be reveal'd before all the World God will judge in righteousness Acts 17.31 Shall not the Iudge of all the world do right Gen. 18.25 The Wicked shall drink a Sea of Wrath but not sip one Drop of Injustice At that day shall all Mouths be stopped and God's Justice shall be fully vindicated from all the Cavils and Clamors of unjust Men. Use 4. Comfort to the true Penitent As God is a just God he will pardon him Homo agnoscit Deus ignoscit 1 Joh. 1.9 If we confess our sins i. e. confess and forsake he is just to forgive us our sins Not only merciful but just Why just because he hath promised to forgive such Prov. 28.13 If thy heart hath been broken for and from Sin thou maist not only plead God's Mercy but his Iustice for the pardoning thy sin Shew him his Hand and Seal he cannot deny himself The Mercy of GOD. THE next Attribute is God's Goodness or Mercy Mercy is the Result and Effect of God's Goodness Psal. 33.5 Psal. 119.64 So then this is the next Attribute God's Goodness or Mercy The most Learned of the Heathens thought they gave their God Iupiter two Golden Characters when they stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great both these meet in God Greatness and Goodness Majesty and Mercy God is 1. Essentially good in himself And 2. Relative good to us They are both put together Psal. 119.68 Thou art good and dost good This Relative goodness is nothing else but his Mercy which is an innate Propensness in God to pity and succour such as are in Misery Concerning God's Mercy 1 st I shall lay down these Twelve Positions 1. It is the great Design of the Scripture to represent God as Merciful This is a Loadstone to draw Sinners to him Exod. 34.6 The Lord merciful gracious long-suffering abundant in goodness c. Here are six Expressions to set forth God's Mercy and but one to set forth his Justice who will by no means clear the Guilty Psal. 57.10 God's mercy is great above the heavens Psal. 108.4 God is represented as a King and a Rain-bow was about his Throne Rev. 4.2 3. The Rain-bow was an Emblem of Mercy The Scripture doth oftner represent God in his white Robes of Mercy then with his Garments rolled in Bloud oftner with his Golden Scepter then his Iron Rod. Position 2. God is more inclinable to Mercy then Wrath Pronior est Deus ad parcendum quam ad puniendum Mercy is his darling Attribute which he most delights in Mic. 7.18 Mercy pleaseth him 'T is delightful to the Mother saith Chryso'stom to have her Breasts drawn So it is to God to have the Breasts of his Mercy drawn Isa. 27.4 Fury is not in me That is I do not delight in it Acts of Severity are rather forc'd from God he doth not afflict willingly Lam. 3.33 The Bee naturally gives Honey it stings only when it is provoked God doth not punish till he can bear no longer Jer. 44.22 So that the Lord could bear no longer because of the evil of your doings Mercy is God's right Hand that he is most us'd to Inflicting of Punishment is call'd God's strange Work Isa. 28.21 he is not used to it And when the Lord would shave off the Pride of a Nation he is said to hire a Rasor as if he had none of his own Isa. 7.20 He shall shave with a rasor that is hired He is slow to anger Psal. 103.8 But ready to forgive Psal. 86.5 Position 3. There is no Condition but we may spie Mercy in it When the Church was in Captivity she cries out It is of the Lord's mercies that we are not consumed Lam. 3.22 Geographers write of Syracuse in Sicily it is so scituated that the Sun is never out
was committed in the midst of Paradise God had enrich'd him with Variety of Mercies he had stamp'd his own Image upon him he had made him Lord of the World gave him of all the Trees of the Garden to eat one only excepted and now to take of that Tree This was high Ingratitude this was like the Dye to the Wool which made it Crimson When Adam's Eyes were open'd and he saw what he had done well might he be asham'd and hide himself to sin in the midst of Paradise How could he look God in the Face without Blushing 3. In Adam's Sin was Discontent Had not he been discontented he would never have sought to have alter'd his Condition Adam one would think had enough he differed but little from the Angels he had the Robe of Innocence to cloath him and the Glory of Paradise to crown him yet he was not content he would have more he would be above the ordinary Rank of Creatures How wide was Adam's Heart that a whole World could not fill it 4. Pride in that he would be like God This Worm that was but newly crept out of the Dust now aspires after a Deity Ye shall be as gods saith Satan And Adam hoped to have been so indeed he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient But by climbing too high he got a Fall 5. Disobedience God said Thou shalt not eat of the Tree he would eat of it tho' it cost him his Life Disobedience is a Sin against Equity it is equal we should serve him from whom we have our Subsistance God gave Adam his Allowance therefore it was but equal he should give God his Allegiance therefore Disobedience was against Equity How could God endure to see his Laws trampled on before his Face This made God place a flaming Sword at the end of the Garden 6. Curiosity to meddle with that which was out of his Sphere and did not belong to him God smote the Men of Bethshemesh but for looking into the Ark 1 Sam. 6.19 Adam would be prying into God's Secrets and tasting what was forbidden 7. Wantonness Though Adam had choice of all the other Trees yet his Palate grew wanton and he must have this Tree Like Israel God sent them Manna Angels Food aye but they had an hankering after Quails it was not enough God did supply their Wants unless he would satisfie their Lusts. Adam had not only for Necessity but for Delight yet his wanton Palate lusted after forbidden Fruit. 8. Sacriledge The Tree of Knowledge was none of Adam's yet he took of it and did sacrilegiously rob God of his Due It was counted a great Crime in Harpalus to rob the Temple and steal the Silver Vessels So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself Sacriledge is double Theft 9. Murder Adam was a publick Person and all his Posterity were involved and wrapped up in him and he sinning did at one destroy all his Posterity if Free-grace did not interpose If Abel's Blood did cry so loud in God's Ears Gen. 4.10 The voice of thy brothers blood crieth unto me from the ground then how loud did the Blood of all Adam's Posterity cry against him for Vengeance 10. Presumption Adam presumed of God's Mercy he blessed himself saying he should have Peace he thought though he did transgress he should not die God would sooner reverse his Decree then punish him high Presumption What an heinous sin then was Adam's breach of Covenant Use. One sin may have many sins in it We are apt to have slight thoughts of sin it is but a little one How many sins were in Adam's sin O take heed of any sin As in one Volume there may be many Works bound up so there may be many sins in one sin 3. The dreadfulness of the Effect It hath corrupted Man's Nature How rank is that Poison a drop whereof should poison a whole Sea And how deadly is that sin of Adam that should poison all Mankind and bring a Curse upon them till it be taken away by him who was made a Curse for us Original SIN Quest. XII DID all Mankind fall in Adam's Transgression Answ. The Covenant being made with Adam not only for himself but for his Posterity all Mankind descending from him by ordinary Generation sinned in him and fell within his first Transgression Rom. 5.12 By one man sin entred into the world and death by sin c. Adam being a Representative Person he standing we stood and he falling we fell we sinn'd in Adam so it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned Adam was the Head of Mankind and he being guilty we are guilty as the Children of a Traytor have their Blood stained Omnes unus ille Adam fuerunt Aug. All of us saith Austin sinn'd in Adam because we were part of Adam Object If when Adam fell all Mankind fell with him why then when one Angel fell did not all Fall Resp. The Case is not the same The Angels had no relation to one another they are called Morning Stars the Stars have no dependance one upon another But it is otherwise with us we are in Adam's loins as a Child is a Branch of the Parent we were part of Adam therefore he sinning we sinned Quest. How is Adam's sin made ours Resp. 1. By Imputation The Pelagians of old held that Adam's Transgression is hurtful to Posterity by Imitation only not by Imputation But the Text confutes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 2. Adam's sin is ours by Propagation Not only is the guilt of Adam's sin imputed to us but the pravity and corruption of his Nature is derived to us as Poison is carried from the Fountain to the Cistern This is that which we call Original Sin Psal. 51.5 In sin did my mother conceive me Adam's Leprosy cleaves to us as Naaman's Leprosy did cleave to Gehazi 2 Kings 5.27 This Original Concupiscence is called 1. The Old Man Eph. 4.22 It is said to be the Old man not that it is weak as Old men are but for its long standing and because of its deformity In old age the fair blossoms of Beuty fall so Original sin is the Old man because it hath withered our Beauty and made us deformed in God's Eye 2. Original Concupiscence is called the Law of sin Rom. 7.25 Original sin hath vim coactivam the power of a Law A Law binds the Subject to Allegiance Men must needs do what sin will have them when they have both the love of sin to draw them and the law of sin to force them In Original sin there is something privative and something positive 1. Something privative Carentia justitiae debitae we have lost that excellent quintissential frame of Soul which once we had Sin hath cut the lock of original purity where our strength lay 2. Something positive Original sin hath contaminated and
Resp. All Mankind by their Fall lost Communion with God are under his Wrath and Curse and so made liable to all Miseries in this Life to Death itself and to the Pains of Hell for ever Ephes. 2.3 And were by nature the children of wrath Adam left an unhappy Portion to his Posterity Sin and Misery We have already considered the first of these Original Sin now the Misery of that Estate in the first we have seen Mankind Offending in the second we shall see him Suffering The Misery ensuing Original Sin is twofold I. Privative By this first Hereditary Sin we have lost Communion with God Adam was God's Familiar his Favourite but Sin hath put us all out of Favour When we lost God's Image we lost his Acquaintance God's banishing Adam out of Paradise Hierogliphical it shewed how Sin hath banish'd us out of God's Love and Favour II. Positive In four things 1. Under the Power of Satan 2. Heirs of God's Wrath. 3. Subject to all Miseries in this Life 4. Obnoxious to Hell and Damnation 1. The first Misery is By Nature we are under the Power of Satan who is called The Prince of the Power of the Air Eph. 2.2 Before the Fall Man was a free Denison now a Slave before a King on the Throne now in Fetters And who is Man inslaved too To one that is an Hater of him This was an Aggravation of Israel's Servitude Psal. 106.41 They that hated them ruled over them By Sin we are enslaved to Satan who is an Hater of Mankind and writes all his Laws in Bloud Sinners before Conversion are under Satan's Command as the Ass at the command of the Driver he doth all the Devil's Drudgery No sooner Satan tempts but he obeys as the Ship is at the command of the Pilot he steers it which way he will so is the Sinner at the command of Satan he may steer him which way he will and he never steers the Ship but into Hell's Mouth The Devil rules all the Powers and Faculties of a Sinner 1. He rules the Understanding He blinds Men with Ignorance and then rules them As the Philistines first put out Sampson's Eyes and then bound him Satan can do what he will with an ignorant Man he doth not see the Errour of his way therefore the Devil can lead him into any Sin you may lead a blind Man any whither Omne peccatum fundatur in ignorantia 2. Satan rules the Will Though he cannot force the Will yet he can by a Tentation draw it Joh. 8.44 The lusts of your father ye will do He hath got your hearts and him you will obey Jer. 44.17 We will burn incense to the Queen of Heaven When the Devil spurs a Sinner by a Tentation he will over Hedge and Ditch break all God's Laws that he may obey Satan Where then is Free-will When Satan hath such power over the Will his lusts ye will do There 's not any Member of the Body but is at the Devil's Service the Head to plot Sin the Hands to work it the Feet to run on the Devil's Errand Grave jugum servitutis Cicero Slavery is hateful to a Noble Spirit Satan is the Worst Tyrant the Cruelty of Cannibal or Nero is nothing to his other Tyrants do but rule over the Bodies he over the Conscience other Tyrants have some Pity on their Slaves though they work in the Gally they give them Meat let them have Hours for Rest but Satan is a Merciless Tyrant he â—ets Men have no Rest. What pains did Iudas take the Devil would let him have no rest till he had betrayed Christ and afterwards embrued his Hands in his own Bloud Use 1. See here our Misery by Original Sin enslaved to Satan Ephes. 2.2 Satan is said to work effectually in the Children of Disobedience What a sad Plague is this for a Sinner to be at the will of the Devil Just like a Slave if the Turk bids him dig in the Mine hew in the Quarres tug at the Oar the Slave must do it he dares not refuse If the Devil bids a Man Lye or Cozen he doth not refuse and which is worst Men are enslaved and they willingly obey this Tyrant other Slaves are forced against their will Israel sighed by reason of their bondage Exod. 2.23 But Sinners are willing to be Slaves they will not take their Freedom they kiss their Fetters Use 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into get from under the Power of Satan If any of your Children were Slaves you would give great sums of Money to purchase their Freedom your Souls are enslaved and will you not labour to be set free Improve the Gospel the Gospel proclaims a Jubilee to Captives Sin binds Men the Gospel looseth them Paul's preaching was to turn Men from the Power of Satan to God Acts 26.18 The Gospel-Star that leads you to Christ and if you get Christ then you are made free though not from the Being of Sin yet from Satan's Tyranny Joh. 8.36 If the Son make you free ye shall be free indeed You hope to be Kings to Reign in Heaven and will you let Satan Reign in you now Never think to be Kings when you die and Slaves while you live The Crown of Glory is for Conquerours not for Captives Oh get out of Satan's Jurisdiction get your Fetters of Sin filed off by Repentance 2 Misery We are Heirs of God's Wrath. In the Text And were by nature the children of wrath Tertullian's Exposition here is wrong Chrildren of Wrath he understands subjective that is subject to Wrath and Passion offending often in the Irascible Faculty of a wrathful Spirit But by Children of Wrath the Apostle passively means Heirs of Wrath expos'd to God's Displeasure God was once a Friend but Sin broke the Knot of Friendship now God's Smile is turned into a Frown we are now bound over to the Sessions and become Children of Wrath And who knows the power of Godâ—s wrath Psal. 90.11 The Wrath of a King is as the roaring of a Lyon Prov. 19.12 How did Haman's Heart tremble when the King rose up from the Banquet in wrath Esth. 7.7 But God's Wrath is Infinite all other is but as a Spark to a Flame Wrath in God is not a Passion as in us but it is an Act of God's Holy Will whereby he abhors Sin and decrees to punish it This Wrath is very dismal 't is this Wrath of God that imbitters Afflictions in this Life When Sickness comes attended with God's Wrath it puts Conscience into an Agony The mingling the Fire with the Hail made it so terrible Exod. 9.24 so mingling God's Wrath with Affliction makes it torturing It is the Nail in the Yoke God's Wrath when but in a Threatning as a Shower hanging in the Cloud made Ely's ears to tingle What is it then when this Wrath is executed It is terrible when the King rates and chides a Traytor but it is more
and could we have shed Rivers of Tears offered up Millions of Holocausts and Burnt-Offerings we could never have pacified an angry Deity therefore Christ must dye that God's Justice might be satisfied It is hotly debated among Divines Whether God could not have forgiven Sin freely without a Sacrifice Not to dispute what God could have done but when we consider God was resolved to have the Law satisfied and to have Man in a way of Justice as well as Mercy then I say it was necessary that Christ should lay down his Life as a Sacrifice 1. To fulfil the Predictions of Scripture Luke 24.46 Thus it behoved Christ to suffer 2. To bring us into Favour with God 'T is one thing for a Traytor to be pardoned and another thing to be made a Favourite Christ's Bloud is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice whereby God is appeased but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation whereby God becomes gracious and friendly to us Christ is our Mercy-seat from which God gives Answers of Peace to us 3. Christ dyed that he might make good his last Will and Testament with his Bloud There were many Legacies which Christ bequeathed to Believers which had been all null and void had not he dyed and by his Death confirm'd the Will Heb. 9.17 A Testament is in force after Men are dead The Mission of Spirit the Promises those Legacies were not in force till Christ's Death but Christ by his Bloud hath sealed them and Believers may lay claim to them 4. He died that he might purchase for us Glorious Mansions Therefore Heaven is called not only a promised but a purchased Possession Eph. 1.14 Christ dyed for our Preferment He suffered that we might reign he hung upon the Cross that we might fit upon the Throne Heaven was shut c. Crux Christi clavis Paradisi The Cross of Christ is the Ladder by which we ascend to Heaven His Crucifixion is our Coronation Use 1. In the Bloudy Sacrifice of Christ see the horrid Nature of Sin Sin it is true is odious as it banish'd Adam out of Paradise and threw the Angels into Hell but that which doth most of all make it appear Horrid is this it made Christ vail his Glory and loose his Bloud We should look upon Sin with Indignation and pursue it with an Holy Malice and shed the Bloud of those Sins shed Christ's Bloud The sight of Caesar's Bloudy Robe incensed the Romans against them that slew him The sight of Christ's bleeding Body should incense us against Sin let us not parly with it let not that be our Joy which made Christ a Man of Sorrow Use 2. Is Christ our Priest sacrific'd see God's Mercy and Iustice displayed I may say as the Apostle Rom. 11.27 Behold the goodness and severity of God 1. The Goodness of God in providing a Sacrifice Had not Christ suffered on the Cross we must have lain in Hell for ever satisfying God's Justice 2. The Severity of God Though it were his own Son the Son of his Love and our Sins were but imputed to him yet God did not spare him Rom. 8.32 but his Wrath did flame against him And if God were thus severe to his own Son how dreadful will he be one day to his Enemies Such as dye in wilful Impenitency must feel the same Wrath as Christ did and because they cannot bear it at once therefore they must be enduring it for ever Use 3. Is Christ our Priest who was sacrificed for us then see the endeared Affection of Christ to us Sinners The Cross saith Austin was a Pulpit in which Christ preached his Love to the World That Christ should dye was more then if all the Angels had been turned to Dust And that Christ should dye as a Malefactor having the weight of all Mens Sins laid upon him That he should dye for his Enemies Rom. 5.10 The Balm-tree weeps out its precious Balm to heal those that cut and mangle it Christ shed his Bloud to heal those that crucified him And that he should dye freely it is call'd the Offering of the Body of Jesus Heb. 10.10 And though his Sufferings were so great that they made him sigh and weep and bleed yet they could not make him Repent Isa. 53.11 He shall see of the travel of his soul and be satisfied Christ had hard travel upon the Cross yet he doth not repent of it but thinks his Sweat and Bloud well bestowed because he sees Redemption brought forth to the World O infinite amazing Love of Christ a Love that passeth Knowledge Eph. 3.19 That neither Man or Angel can paralel How should we be affected with this Love if Saul was so affected with David's Kindness in sparing his Life How should we be affected with Christ's Kindness in parting with his Life for us At Christ's Death and Passion the very Stones did cleave asunder Matth. 27.5 The rocks rent Not to be affected with Christ's Love in dying is to have Hearts harder then the Rocks Use 4. Is Christ our Sacrifice then see the Excellency of this Sacrifice 1. It is perfect Heb. 10.14 By one offering he hath perfected them that are sanctified Therefore how impious are the Papists in joyning their Merits and the Prayers of Saints with Christ's Sacrifice They offer him up daily in the Mass as if Christ's Sacrifice on the Cross were imperfect this is a Blasphemy against Christ's Priestly Office 2. Christ's Sacrifice is meritorious he not only died for our Example but to merit Salvation The Person who suffered being God as well as Man did put Vertue into his Sufferings and now our sins are expiated and God appeased No sooner did the Messengers say Uriah is dead but David's Anger was pacified 2 Sam. 11.21 No sooner did Christ dye but God's Anger is pacified 3. This Sacrifice is beneficial out of the dead Lyon Sampson had Honey it procures Justification of our Persons Acceptance of our Services Access to God with Boldness Entrance into the Holy Place of Heaven Heb. 10.19 Per latus Christi paâ—escit nobis in coelum Israel passed through the Red Sea to Canaan so through the Red Sea of Christ's Bloud we enter into the Heavenly Canaan 2. Use of Exhortation Branch 1. Let us fiducially apply this Bloud of Christ All the Vertue of a Medicine is in the applying though the Medicine be made of the Bloud of God it will not heal unless by Faith applyed As Fire is to the Chymist so is Faith to a Christian the Chymist can do nothing without Fire so there is nothing done without Faith Faith makes Christ's Sacrifice ours Phil. 3.8 Christ Iesus my Lord. It is not Gold in the Mine enricheth but Gold in the Hand Faith is the Hand receives Christ's Golden Merits It is not a Cordial in the Glass refresheth the Spirits but a Cordial drunk down Per fidem Christi sanguinem sugimus Cypr. Faith opens the Orifice of Christ's Woundâ— and drinks the precious Cordial of
can destroy his Church Let the Wind and Storms be up and the Church almost covered with Waves yet Christ is in the Ship of the Church and so long there 's no danger of Shipwrack Nor will Christ only defend his Church as he is King but deliver it 2 Tim. 4.17 He delivered me out of the mouth of the lion viz. Nero. 2. Chr. 11.14 The Lord saved them by a great deliverance Sometimes Christ is said to command Deliverance Psal. 44.4 Sometimes to create Deliverance Isa. 65.18 Christ as a King commands Deliverance and as a God creates it And deliverance shall come in his time Isa. 60.22 I the LORD will hasten it in his time Quest. When is the time that this King will deliver his People Resp. When the Hearts of his People are humblest when their Prayers are ferventest when their Faith is strongest when their Forces are weakest when their Enemies are highest now is the usual time that Christ puts forth his Kingly Power in their Deliverance Isa. 33.2 8 9. 3. Christ is a King to Reward his People there 's nothing lost by serving this King 1. He Rewards his Subjects in this Life 1. He gives them Inward Peace and Joy a Bunch of Grapes by the way and oftentimes Riches and Honour Godliness hath the promise of this life 1 Tim. 4.8 These are as it were the Saints Vails but besides the great Reward is to come An eternal weight of Glory 2 Cor. 4.17 Christ makes all his Subjects Kings Rev. 2.10 I 'll give thee a crown of life This Crown will be full of Jewels and it will never fade 1 Pet. 5.5 2. Christ is a King in reference to his Enemies in subduing and conquering them He pulls down their Pride befools their Policy restrains their Malice That Stone cut out of the Mountains without Hands which smote the Image Dan. 2.34 was was an Emblem saith Austin of Christ's Monarchical Power conquering and triumphing over his Enemies Christ will make his Enemies his Footstool Psal. 110.1 He can destroy them with ease 2 Chron. 14.11 It is nothing for thee Lord to help He can do it with weak means without means He can make the Enemies destroy themselves he set the Persians against the Grecians and 2 Chron. 20.23 the Children of Ammon helped to destroy one another Thus Christ is King in vanquishing the Enemies of his Church This is a great ground of Comfort to the Church of God in the midst of all the Combinations of the Enemy Christ is King and he can not only bound the Enemies power but break it The Church hath more with her then against her she hath Emanuel on her side even that Great King to whom all Knees must bend Christ is called a Man of War Exod. 15.3 he understands all the Policies of Chivalry he is described with seven Eyes and seven Horns Rev. 5.6 The seven Eyes are to discern the Conspiracies of his Enemies and the seven Horns are to push and vex his Enemies Christ is described with a Crown and a Bow Rev. 6.2 He that sat on the white Horse had a Bow and a Crown was given unto him and he went forth conquering and to conquer A Crown is an Ensign of his Kingly Office and the Bow is to shoot his Enemies to Death Christ is describ'd with a Vesture dip'd in Blood Rev. 19.13 He hath a golden Scepter to Rule his People but an Iron Rod to break his Enemies Rev. 17.12 14. The ten Horns thou sawest are ten Kings these shall make War with the Lamb but the Lamb shall overcome them for he is King of Kings The Enemies may set up their Standard but Christ will set up his Trophies at last Rev. 14.18 19. And the Angel gathered the Vine of the Earth and cast it into the great Wine-press of the Wrath of God and the Wine-press was trodden and blood came out of the Wine-press The Enemies of Christ shall be but as so many Clusters of ripe Grapes to be cast into the great Wine-Press of the Wrath of God and to be trodden by Christ till their Bloud comes out Christ will at last come off Victor and all his Enemies shall be put under his Feet Gaudeo quod Christus dominus est alioqui desperassem said Miconius in an Epistle to Calvin I am glad Christ Reigns else I should have despaired Use 1. Branch 1. See hence it is no Disparagement to serve Christ he is a King and it s no Dishonour to be employed in a King's Service Some are apt to reproach the Saints for their Piety they serve the Lord Christ he who hath this Inscription upon his Vesture KING of KINGS Theodosius thought it a greater Honour to be a Servant of CHRIST then the Head of an Empire Servire est Regnare Christ's Servants are call'd Vessels of Honour 2 Tim. 2.21 And a Royal Nation 1 Pet. 2.9 Serving of Christ Ennobles us with Dignity 'T is a greater Honour to serve Christ then to have Kings serve us Branch 2. If Christ be King it informs us that all Matters of Fact must one day be brought before him Christ hath Ius vitae necis the Power of Life and Death in his hand Joh. 5.22 The Father hath committed all judgment to the Son He who once hung upon the Cross shall sit upon the Bench of Judicature Kings must come before him to be judged they who once sat upon the Throne must appear at the Bar. God hath committed all Judgment to the Son and Christ's is the highest Court of Judicature if this King once condemns Men there is no Appeal to any other Court Branch 3. See whither we are to go when we are foiled by Corruption go to Christ he is King desire him by his Kingly Power to subdue thy Corruptions to bind these Kings with Chains Psal. 149.8 We are apt to say of our Sins These sons of Zerviah will be too strong for us we shall never overcome this Pride and Infidelity Aye but go to Christ he is King though our Lusts are too strong for us yet not for Christ to conquer he can by his Spirit break the Power of Sin Ioshua when he had conquered five Kings caus'd his Servants to set their Feet on the Necks of those Kings so Christ can and will set his Feet on the Necks of our Lusts. 2. Use of Caution Is Christ King of Kings Let all Great Ones take heed how they imploy their Power against Christ Christ gives them their Power and if this Power shall be made use of for the suppressing of his Kingdom and Ordinances their account will be heavy God hath laid the Key of Government upon Christ's shoulders Isa. 9.7 and to go to oppose Christ in his Kingly Office it is as if the Thorns should set themselves in Battalia against the Fire or a Child fight with an Archangel Christ's Sword on his Thigh is able to avenge all his Quarrels It is not good to stir a Lion Let not Men provoke the
will put his Glory upon them This is Comfort to the poorest Christian perhaps thou hast scarce an House to put thy head in yet thou maist look up to Heaven and say There is my House there is my Country and I have already taken Possession of Heaven in my Head Christ he sits there and it will not be long before I shall sit there with him he is upon the Throne of Glory and I have his word for it I shall sit upon the Throne with him Rev. 3.21 3. Use of Exhortation Hath God highly exalted Christ let us labour to exalt him Let us exalt 1. His Person 2. His Truths 1. Let us exalt Christ in our Hearts Believe O Adore and Love him We cannot lift Christ up higher in Heaven but we may in our Hearts 2. Let us exalt him in our Lips Let us praise him our Bodies are the Temples of the Holy Ghost our Tongues must be the Organs in these Temples by praising and commending Christ we exalt him in the Esteem of others 3. Let us exalt him in our Lives By living holy Lives Vera religio haec sine macula vivere lactant It is not all the Doxologies and Prayers in the World do so exalt Christ as an holy Life this makes Christ renowned and lifts him up indeed when his Followers walk worthy of Christ. 2. Let us exalt Christ's Truths Bucholcerus in his Chronology reports of the Nobles of Polonia That ever when the Gospel is read they lay their Hands upon their Swords by that intimating they are ready to maintain the Gospel with the hazard of their Lives Let us exalt Christ's Truths maintain the Truths of Christ against Errour maintain the Doctrine of Free-grace against Merit the Deity of Christ against Socinianism Truth is the most Orient Pearl of CHRIST's Crown Contend for the truth as one would for a Sum of Money that it should not be wrested out of his hand This Christ takes to be an Exalting of him when we exalt his Truths wherein his Glory is so much concerned CHRIST the Redeemer Quest. XIX HOw doth the Spirit apply to us the Redemption purchased by Christ Resp. The Spirit applys to us the Redemption purchased by Christ by working Faith in us and uniting us thereby to Christ in our effectual Calling Here are in this Answer two things 1. Something implyed viz. That Christ is the Glorious Purchaser of our Redemption in these words The Redemption purchased by Christ. 2. Something expressed viz. That the Spirit applys to us this Redemption purchased By working Faith in us c. 1. The thing here implyed That Jesus Christ is the Glorious Purchaser of our Redemption The Doctrine of Redemption by Jesus Christ is a glorious Doctrine 't is the Marrow and Quintessence of the Gospel In this all a Christian's Comfort lies Great was the Work of Creation but greater the Work of Redemption it cost more to redeem us than to make us in the one there was but the speaking a Word in the other shedding of Bloud Luke 1.51 The Creation was but the Work of God's Fingers Psal. 8.3 Redemption the Work of his Arm Heb. 9.12 Having obtained eternal redemption for us Christ's purchasing Redemption for us implies that our sins did Mortgage and Sell us had there not been some kind of Mortgaging there had been no need of Redemption Redimere q. rursus emere Hierom. Now Christ when we were thus mortgaged and sold by Sin did purchase our Redemption Christ hath the best right to redeem us for he is our Kinsman the Hebrew word for Redeemer Goel signifies a Kinsman one that is near in Bloud in the Old Law the nearest Kinsman was to reedem his Brother's Land Ruth 4.4 Thus Christ being near a-kin to us Flesh of our flesh is the fittest to redeem us Quest. How doth Christ redeem us Resp. By his own precious Bloud Ephes. 1.7 In whom we have redemption through his bloud Among the Romans he was said to redeem another that laid down a Price equivalent for the Ransom of the Prisoner In this sence Christ is a Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath paid a Price Never such a Price paid to ransom Prisoners 1 Cor. 6.20 Ye are Pretio Empti bought with a price and this Price was his own Bloud So in the Text By his own bloud he entred in once into the holy place having obtained eternal redemption for us This Bloud being the Bloud of that Person who was God as well as Man is a Price sufficient for the Ransom of Millions Quest. From what doth Christ redeem us Resp. From Sin To be redeemed from Turkish Slavery is a great Mercy but it is infinitely more to be redeemed from Sin There is nothing can hurt the Soul but Sin it is not Affliction hurts it it often makes it better as the Furnace makes Gold the purer but it is Sin that doth damnify Now Christ redeems us from Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Quest. But how are we redeemed from Sin Do we not see Corruption stirring in the Regenerate Much Pride and Unmortified Passion Resp. We must distinguish of Redemption Redemption is either Inchoata or Plena a Redemption but begun and perfect Sin cannot stand with a Perfect Redemption but here it is but Begun Sin may stand with an Imperfect Redemption There may be some Darkness in the Air at the Sun 's first rising but not when the Sun is at the full Meridian While our Redemption is but begun there may be Sin but not when it is perfected in Glory Quest. But in what sence hath Christ redeemed justified Persons from Sin Resp. A Reatu from the Guilt of Sin though not the Stain Guilt is the binding a Person over to Punishment Now Christ hath redeemed a justified Person from the Guilt of Sin he hath discharged his Debts Christ saith to God's Justice as Paul to Philemon If he hath wronged thee any thing or owes thee ought put that on my account Verse 18. 2. A justified Person is redeemed à Dominio from the Power and Regency of Sin though not the presence Sin may furere but not regnare it may rage in a Child of God but not reign Lust did rage in David Fear in Peter but it did not reign they recovered themselves by Repentance Rom. 6.14 Sin shall not have dominion over you Sin lives in a Child of God but it is deposed from the Throne it lives not as a King but a Captive 3. A Believer is redeemed à Maledictione from the Curse due to Sin Gal. 3.13 Christ hath redeemed us from the curse of the law being made a curse for us Christ said to his Father as Rebecca to Iacob Upon me upon me be the curse let the blessing be upon them but upon me be the curse And now there 's no Condemnation to Believers Rom. 8.1 An Unbeliever hath a double Condemnation one from
Who mind earthly things They pull down their Souls to build up an Estate they are not redeemed by Christ who not from the World 3. Use of Comfort to such as are redeemed You are happy the lot of free grace is fallen upon you you who were once in the Devil's Prison you have broke this Prison you that were once bound in the Chains of Sin God hath begun to beat off your Chains and hath freed you from the Power of Sin and Curse due to it What a Comfort is this And is there any Consolation in Christ it is thine is there any sweet Fruit growing upon the Promise thou maist gather it are there any glorious Priviledges in the Gospel they are thy Joynture Justification Adoption Coronation is there any Glory in Heaven thou shalt shortly drink of that River of Pleasure hast thou any Temporal Comforts these are but a Pledge and Earnest of more Thy Meal in thy Barrel is but a Bait by the way and an Earnest of that Angels Food which God hath prepared for thee How maist thou be comforted in all Worldly Afflictions though the Fig-tree flourish not nay in case of Death Death hath lost its Sting Mors obiit morte Christi Death shall carry thee to thy Redeemer fear not dying not happy but by dying Use ult of Exhortation Long for the time when you shall have a full and perfect Redemption in Heaven an eternal Jubilee when you shall be freed not only from the Power but from the Presence of Sin Here a Believer is as a Prisoner that hath broke Prison but walks with a Fetter on his Leg. When the Banner of Glory shall be displayed over you you shall be as the Angels of God you shall never have a sinful Thought more When no Pain or Grief no aking Head or unbelieving Heart you shall see Christ's Face and lye for ever in his Arms. You shall be as Ioseph Gen. 41.14 They brought him hastily out of the dungeon and he shaved himself and changed his raiment and came in unto Pharaoh Long for that time when you shall put off your Prison-Garments and change your Raiment and put on the Embroidered Garment of Glory O long yet be content to wait for this full and glorious Redemption when you shall be more Happy than you can desire when you shall have that which eye hath not seen nor ear heard nor can it enter into man's heart to conceive Of FAITH Gal. 2.20 The life which I now live in the flesh I live by the faith of the Son of GOD. THE Spirit applys to us the Redemption purchased by Christ by working Faith in us Christ is the Glory and Faith in Christ the Comfort of the Gospel Quest. What are the kinds of Faith Resp. Fourfold 1. An Historical or Dogmatical Faith which is the believing the Truths revealed in the Word because of Divine Authority 2. There is a Temporal Faith which lasteth but for a time and vanisheth Matth. 13.21 Yet hath he not root in himself but dureth for a while A Temporary Faith is like Ionah's Gourd which came up in a night and withered Cap. 4.10 3. A Miraculous Faith which was granted to the Apostles to work Miracles for the Confirmation of the Gospel This Iudas had he cast out Devils yet was cast out to the Devil 4. A true justifying Faith which is called A faith of the operation of God Col. 2.12 And is a Jewel hung only upon the Elect. Quest. What is justifying Faith Resp. I shall show 1. What it is not It is not a bear Acknowledgment that Christ is a Saviour indeed there must be an Acknowledgment but that is not sufficient to justifie The Devils acknowledged Christ's Godhead Matth. 8.29 Iesus thou Son of God There may be an Assent to Divine Truths yet no Work of Grace on the Heart many assent in their Judgments that Sin is an evil thing but they go on in Sin their Corruptions are stronger than their Convictions and that Christ is excellent cheapen the Pearl but do not buy 2. What justifying Faith is I answer True justifying Faith consists in three things 1. Self-renunciation Faith is a going out of one's self a Man is taken off from his own bottom he sees he hath no Righteousness of his own to save him Phil. 3.9 Not having my own righteousness Self-righteousness is a broken Reed the Soul dares not lean on Repentance and Faith are both Humbling Graces by Repentance a Man abhors himself by Faith he goes out of himself Is is with a Sinner in the first Act of Believing as with Israel in their Wilderness-march behind them they saw Pharaoh and his Chariots pursuing them before them the Red Sea ready to devour them so the Soul behind sees God's Justice pursuing him for Sin before Hell ready to devour him and in this forlorn Condition he sees nothing in himself to help him but he must perish unless he can find help in another 2. Recumbency The Soul casts itself upon Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith rests on Christ's Person Faith believes the Promise but that which Faith rests upon in the Promise is the Person of Christ Therefore the Spouse is said to lean upon her Beloved Cant. 8.5 And Faith is described to be a believing on the Name of the Son of God Ioh. 3.23 viz. On his Person the Promise is but the Cabinet Christ is the Jewel in it Faith embraceth the Promise is but the Dish Christ is the Food in it which Faith feeds on And as Faith rests on Christ's Person so on his Person under this Notion as he was crucified Faith glories in the Cross of Christ Gal. 6.14 To consider Christ as he is crown'd with all manner of Excellencies doth rather stir up Admiration and Wonder but Christ looked upon as Bleeding and Dying is the proper Object of our Faith therefore it is call'd Faith in his blood Rom. 3.25 3. Appropriation or the applying Christ to ourselves A Medicine though it be never so soveraign yet if it be not applyed to the Wound will do no good tho' the Plaister be made of Christ's own Bloud yet it will not heal unless it be applyed by Faith the Bloud of God without Faith in God will not save this applying of Christ is called a receiving of him Joh. 1.12 The hand receiving of Gold enricheth so the hand of Faith receiving Christ's Golden Merits with Salvation enricheth us Quest. How is Faith wrought Resp. By the Blessed Spirit it is called the Spirit of Grace Zec. 12.10 because it is the Spring and Efficient of all Grace Faith is the chief Work which the Spirit of God works in a Man's heart In making the World God did but speak a Word but in working Faith he puts forth his Arm Luke 1.51 The Spirits working Faith is called The exceeding Greatness of God's Power What a Power was put forth in raising Christ from the Grave when such a Tombstone lay upon him the Sins of all
beatorum the Royal Seat of the Blessed it is the region of Happiness the Map of Perfection There is that Manna which is Angels Food there is the Garden of Spices the Bed of Perfumes the Rivers of Pleasure Sinners at Death lose all this 4. They lose their Hopes For though they lived wickedly yet they hoped God was Merciful and they hoped they should go to Heaven Their Hope was not an Anchor but a Spiders Web. Now at Death they lose their Hopes they see they did but flatter themselves into Hell Iob. 8.14 Whose Hope shall be cut off That is sad to have a Mans Life and his Hope cut off together Use 2. If the Saints gain such glorious things at Death then how may they desire Death Doth not every one desire Preferment nemo ante funera Foelix Faith gives a Title to Heaven Death a Possession Though we should be desirous of doing Service here yet we should be ambitious to be with Christ Phil. 1.23 We should be content to live but willing to Dye Is it not a blessed thing to be freed from Sin and to lie for ever in the Bosom of Divine Love Is it not a blessed thing to meet our Godly Relations in Heaven and to be singing Divine Anthems of Praise among the Angels Doth not the Bride desire the Marriage Day especially if she were to be matched unto the Crown What is the Place we now live in but a Place of Banishment from God We are in a Wilderness while the Angels live at Court Here we are combating with Satan and should not we desire to be out of the Bloody Field where the Bullets of Tentation fly so fast and to receive a Victorious Crown Think what it will be to have always a smiling Aspect from Christs Face to be brought into the Banqueting House and have the Banner of his Love displayed over you O ye Saints desire Death it is your Ascension-day to Heaven Egredere anima egredere said Hilarion on his Death-bed Go forth my Soul what fearest thou Another Holy Man said Lord lead me to that Glory which I have seen as through a Glass Hast Lord and do not tarry Some Plants thrive best when they are transplanted Believers when they are by Death transplanted cannot choose but thrive because they have Christ's sweet Sun-beams shine upon them And what though the Passage through the Valley of the shadow of Death be troublesome Who would not be willing to pass a tempestuous Sea if he were sure to be crown'd as soon as he came at shore Use 3. Comfort in the loss of our dear and pious Relations They when they dye are not only taken away from the Evil to come but they are great gainers by Death They leave a Wilderness and go to Paradise They change their Complaints into Thanksgivings They leave their Sorrows behind and enter into the Joy of their Lord Why should we weep for their Preferment Believers have not their Portion paid till the day of their Death Gods Promise is his Bond to make over Heaven in Reversion to them But though they have his Bond they do not receive their Portion till the day of Death Oh! Rejoyce to think of their Happiness who dye in the Lord to them to dye is gain They are as Rich as Heaven can make them A Believers Privilege at Death Phil. 1.21 For to me to live is Christ and to dye is gain HOPE is a Christan's Anchor which he casts within the vail Rom. 12.12 Rejoycing in Hope A Christians Hope is not in this Life but he hath Hope in his Death Prov. 14.32 The best of a Saints Comfort begins when his Life ends The Wicked have all their Heaven here Luke 6.28 Woe unto you Rich you have received your Consolation You may make your Acquittance and write Received in full Payment Luke 16.25 Son remember that thou in thy life-time receivedst thy good things But a Saints Happiness is in Reversion The righteous hath Hope in his death God keeps the best Wine till last If Cato the Heathen said To me to dye is gain He saw Mortality to be a Mercy Then what may a Believer say Eccles. 7.1 The day of Death is better than the day of ones Birth Nemo ante Funera Felix Solon A Queen of this Land said she prefer'd her Coffin before her Cradle Quest. 1. What Benefits do Believers receive at Death Resp. 1. They have great Immunities 2. They pass immediately into a State of Glory 3. Their Bodies are united to Christ in the Grave till the Resurrection 1. The Saints at Death have great Immunities and Freedoms A Prentice when out of his time is made Free When the Saints are out of their time of living then they are made Free not made Free till Death 1. At Death they are freed from a Body of Sin There are in the best reliquiae peccati some Remainders and Reliques of Corruption Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death By the Body of Death is meant the Congeries the Mass and lump of Sin It may well be called a Body for its weightiness and a Body of Death for its noisomness 1. It weighs us down sin hinders us from doing good A Christian is like a Bird that would be flying up but hath a string tyed to its Legs to hinder it so he would be flying up to Heaven with the Wings of desire but sin hinders him Rom. 7.15 The good that I would I do not A Christian is like a Ship that is under Sail and at Anchor Grace would sail forward but Sin is the Anchor that holds it back 2. Sin is oft more active in its Sphere than Grace How stirring was Lust in David when his Grace lay dormant 3. Sin sometimes gets the Mastery and leads a Saint Captive Rom. 7.19 The evil I would not that do I. Paul was like a Man carried down the stream and could not bear up against it How oft is a Child of God over-power'd with Pride and Passion Therefore Paul calls sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law in his Members Rom. 7.24 it binds as a Law it hath a kind of Jurisdiction over the Soul as Cesar had over the Senate 4. Sin defiles the Soul it is like a stain to Beauty it turns the Souls Azure Brightness into Sables 5. Sin debilitates us it disarms us of our strength 2 Sam. 3.39 I am this day weak though anointed King So though a Saint is crown'd with Grace yet he is weak though anointed a Spiritual King 6. Sin is ever Restless Gal. 5.17 The flesh lusts against the Spirit It is an Inmate that is always quarrelling Like Marcellus that Roman Captain of whom Hannibal said Whether he did beat or was beaten he would never be quiet 7. Sin adheres to us we cannot get rid of it It may be compar'd to a wild Fig-tree growing on a Wall though the Roots are pull'd up yet there are some Fibers
Stones in the Street but you cannot go a step but you meet with Mire The Wicked are as common as the Dirt in the Street Look into the Generality of People How many Drunkards for one that is Sober How many Adulterers for one that is Chast How many Hypocrites for one that is Sincere The Devil hath the Harvest and God only a few Gleanings Oh then such as are delivered from the House of Bondage Hell have infinite cause to admire and bless God How should the Vessels of Mercy run over with Thankfulness When most are carried Prisoners to Hell they are delivered from Wrath to come Quest. How shall I know I am delivered from Hell Resp. 1. Those whom Christ saves from Hell he saves from Sin Matt. 1.21 He shall save his People from their sins Hath God delivered you from the power of Corruption from Pride Malice Lust If he hath delivered you from the Hell of Sin then he hath delivered you from the Hell of Torment 2. If you have got an Interest in Christ prizing confiding loving him then you are delivered from Hell and Damnation Rom. 8.1 No Condemnation to them which are in Christ Iesus If you are in Christ then he hath put the Garment of his Righteousness over you and Hell Fire can never singe this Garment Pliny observes nothing will so soon quench Fire as Salt and Blood The Salt tears off Repentance and the Blood of Christ will quench the Fire of Hell that it shall never kindle upon you Of the Commandments Exod. 20.3 Thou shalt have no other Gods before me c. BEfore I come to the Commandment I shall premise some things about the Moral Law Answer Questions Rules Quest. 1. What is the difference between the Moral Law and the Gospel Resp. 1. The Law requires that we worship God as our Creator The Gospel requires that we worship God in and through Christ. God in Christ is propitious out of Christ we may see Gods Power Justice Holiness in Christ we see his Mercy display'd 2. The Moral Law requires Obedience but gives no strength as Pharaoh required Brick but gave no Straw but the Gospel gives strength The Gospel bestows Faith upon the Elect The Gospel sweetens the Law it makes us serve God with delight Quest. 2. What use is there of the Moral Law to us Resp. The Law is a Glass to shew us our Sins that so seeing our Pollution and Misery we may be forced to fly to Christ to satisfie for former guilt and save from future Wrath Gal. 3.24 The Law was our School-master to bring us to Christ. Quest. 3. But is the Moral Law still in force to Believers is it not abolished to them Resp. In some sense it is abolished to Believers 1. In respect of Justification they are not justified by their Obedience to the Moral Law Believers are to make great use of the Moral Law as I shall shew but they must trust only to Christs Righteousness for Justification as Noah's Dove made use of her Wings to fly but trusted to the Ark for Safety If the Moral Law could justifie what need were there of Christs Dying 2. The Moral Law is abolished to Believers in respect of the Malediction of it They are freed from the Curse and damnatory power of it Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Quest. 4. How was Christ made a Curse for us Resp. Christ may be considered 1. As the Son of God and so he was not made a Curse 2. As our Pledge and Surety Heb. 7.22 And so he was made a Curse for us This Curse was not upon his God-head but upon his Manhood This Curse was the Wrath of God lying upon him And thus Christ hath taken away from Believers the Curse of the Law by being made a Curse for them But though the Moral Law is thus far abolished yet it remains as a perpetual Rule to Believers Though the Law Moral be not their Saviour yet it is their Guide Though it be not Foedus a Covenant of Life yet it is Norma a Rule of Living Every Christian is bound to conform to the Moral Law and write as exactly as he can after this Copy Rom. 3.31 Do we then make void the Law through Faith God forbid Though a Christian is not under the condemning power of the Law yet he is under the commanding power To love God to reverence and obey him this is a Law always binds and will bind in Heaven This I urge against the Antinomians who say the Moral Law is abrogated to Believers which as it contradicts Scripture so it is a Key to open the Door to all Licentiousness They who will not have the Law to rule them shall never have the Gospel to save them Having answered these Questions I shall in the next place law down some general Rules for the right understanding of the Decalogue or Ten Commandments These Rules may serve to give us some light into the Sense and Meaning of the Commandments Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart 1. The Commands of the Moral Law reach the Heart The Commandments require not only outward Actions but inward Affections They require not only the outward Act of Obedience but the inward Affection of Love Deut. 6.5 Thou shalt love the Lord thy God with all thy Heart 2. The Threats and Prohibitions of the Moral Law reach the Heart The Law of God forbids not only the Act of Sin but the Desire and Inclination Not only doth it forbid Adultery but Lusting Matt. 5.28 Not only Stealing but Coveting Rom. 7.7 Lex humana ligat manum lex Divina comprimit animam Mans Law binds only the Hands Gods Law binds the Heart Rule 2. In the Commandments there is a Synecdoche more is intended than is spoken 1. Where any Duty is commanded there the contrary Sin is forbidden c. When we are commanded to keep the Sabbath day Holy there we are forbidden to break the Sabbath When we are commanded to live in a calling Six days shalt thou labour there we are forbidden to live idly and out of a Calling 2. Where any Sin is forbidden there the contrary Duty is commanded When we are forbidden to take Gods Name iâ— vain the contrary Duty is commanded that we should reverence his Name Deut. 28.58 That thou mayest fear this glorious and fearful Name the Lord thy God Where we are forbidden to wrong our Neighbour there is the contrary Duty included that we should do him all the good we can by vindicating his Name and supplying his Wants Rule 3. Where any Sin is forbidden in the Commandment there the occasion of it is also forbidden Where Murder is forbidden there Envy and rash Anger are forbidden which may occasion it Where Adultery is forbidden in the Commandment there is forbidden all that may lead to it as wanton glances of the Eye or coming into the Company of an Harlot
Commandments for a sign upon thy Hand and they shall be as Frontlets between thine Eyes Deut. 6.8 The Pharisees took it in the Literal Sense they got Two Scrolls of Parchment wherein they wrote the Two Tables putting one on their Left Arms and binding the other to their Eye-brows Thus they wrested the Scripture and took Gods Name in vain That Scripture was to be understood Spiritually and by a Figure God meant by binding his Law upon their Hands that they should meditate in his Law and put it in practice And so the Papists expound that Scripture This is my Body Literally of the very Body of Christ then when Christ gave the Bread he should have had Two Bodies one in the Bread and the other out of the Bread whereas Christ meant it Figuratively It is a sign of my Body Thus they by wresting the Scripture to a wrong Sense prophane it and take Gods Name in vain Secondly When we expound those Scriptures Figuratively and Allegorically which the Holy Ghost means Literally For example Christ said to Peter launch out into the Deep and make a Draught Luke 5.4 This Text is spoken in a plain Literal Sense of Launching out the Ship but the Papists take it in a Mystical and Allegorical This Text proves say they That the Pope which is Peter's Successor shall launch forth and catch the Ecclesiastical and Political power over the West Parts of the World this say they was meant when Christ bad Peter launch out into the Deep But I think the Papists have launched out too far beyond the meaning of the Text. When Men strain their Wits to wrest the Word to such a Sense as pleaseth them they do profane Gods Word and highly take his Name in vain VII We take Gods Name in vain when we swear by his Name Many seldom name God's Name but in Oaths for this Sin the Land Mourns Mat. 5.34 Swear not at all that is Rashly and Sinfully so as to take Gods Name in vain not but that in some cases it is lawful to take an Oath before a Magistrate Deut. 6.13 Thou shalt fear the Lord thy God and serve him and Swear by his Name Heb. 6.16 An Oath for Confirmation is an end of all strife But when Christ saith Swear not at all he forbids such a Swearing as takes Gods Name in vain There is a Three-fold Swearing forbidden 1. Vain Swearing when Men in their ordinary Discourse let fly Oaths Some will go to excuse their Swearing It is a course Wool that will take no Dye and a bad Sin indeed that hath no Excuse Excuse 1. I swear little trifling Oaths as Faith or by the Mass. Resp. The Devil hath Two false Glasses which he sets before Mens Eyes the one is a little Glass in which the Sin appears so small that it can hardly be seen this Glass the Devil sets before Mens Eyes when they are going to commit Sin the other is a great Multiplying Glass wherein Sin appears so big that it cannot be forgiven The Devil sets this before Mens Eyes when they have sinned Thou that sayest Sin is small when God shall open the Eye of thy Conscience then thou wilt see it great and be ready to despair But to answer this Plea thou sayest they are but small Oaths but Christ forbids Vain Oaths Swear not at all If God will reckon with us for Idle Words shall not Idle Oaths be put in the Account Book Excuse 2. But I swear to the Truth See how this Harlot-Sin would paint it self with an Excuse Resp. 1. Though it be true yet if it be a Rash Oath 't is Sinful Besides 2. He that swears commonly it cannot be avoided but sometimes he may swear more than is true as where much Water runs some Gravel or Mud will pass along with the Water so where there is much Swearing some Lies will run along with the Oaths Excuse 3. But I shall not be believed unless I seal up my Word with an Oath Resp. 1. A Man that is Honest will be believed without an Oath his bare Word carries Authority with it and is as good as Letters Testimonial 2. I answer He who swears the more he swears the less others will believe him Iuras credit minus Thou art a Swearer Another thinks an Oath weighs very light with thee thou carest not what thou swearest and the more thou swearest the less he believes thee He will trust thy Bond but not thy Oath Excuse 4. But it is a Custom of Swearing I have gotten and I hope God will forgive me Resp. Though among Men custom Carries it and is pleadable in Law yet it is not so in the case of Sin Custom here is no Plea Thou hast got an habit of Swearing and canst not leave it is this an Excuse Is a thing well done because it is commonly done This is so far from being an Excuse that it is an Aggravation of Sin As if one that had been accused for Killing a Man should plead with the Judge to spare him because it was his Custom to Murder this is an Aggravation of the Offence so it is here Therefore all Excuses for this Sin of Vain-Swearing are taken away Dare not to live in this Sin it is a taking Gods Name in vain 2. Vile Swearing Horrid prodigious Oaths not to be named Swearers like Mad Dogs fly in the Face of Heaven and when they are angred spue out their blasphemous Venom on Gods Sacred Majesty Some in Gaming when things go cross and the Dice run against them their Tongues run as fast against God in Oaths and Curses And tell them of their Sin go to bring home these Asses from going astray and it is but pouring Oyl on the Flame they will swear the more St. Austin saith They do no less Sin who blaspheme Christ now in Heaven than the Jews did who Crucified him upon Earth Swearers prophane Christs Blood and tear his Name An Harlot told her Husband that of her Three Sons there was but one of them his the Father dying desired the Executors to find out which was the true natural Son and all his Estate he bequeathed to him The Father being dead the Executors set up his Corps against a Tree and delivered to every one of these Three Sons a Bow and Arrows telling them that he who could shoot nearest the Fathers Heart should have all the Estate the Two Bastard Sons shot as near as they could to his Heart but the Third did feel nature so work in him that he refused to shoot at his Fathers Heart Whereupon the Executors judged him to be the true Son and gave all the Estate to him Such as are the true Children of God fear to shoot at him but such as are Bastards and not Sons care not though they shoot at him in Heaven with their Oaths and Curses And which makes Swearing yet more heinous is when Men have resolved upon any wicked Action they bind themselves with an Oath to do it such
were they Acts 23.12 who bound themselves with an Oath and Curse to kill Paul To commit Sin is bad enough but to swear we will commit Sin is an high Prophaning Gods Name and is as it were to call God to approve our Sin 3. Forswearing This is an Heaven-daring Sin Lev. 19.12 Ye shall not swear by my name falsly neither shall ye prosane my name Perjury is a calling God to witness to a Lye It is said of Philip of Macedon he would Swear and Unswear as might stand best with his Interest Ier. 4.2 Thou shalt swear the Lord liveth in Truth in Iudgment and in Righteousness In Righteousness therefore it must not be an unlawful Oath In Iudgment therefore it must not be a rash Oath In Truth therefore it must not be a false Oath Among the Scythians if a Man did Forswear himself he was to have his Head stricken off Because if Perjury were allowed there would be no living in a Common-wealth it would take away all Faith and Truth among Men. The Perjurer is in as bad a case as the Witch for by a false Oath he binds his Soul fast to the Devil In Forswearing or taking a false Oath in a Court there are many Sins link'd together Plurima peccata in uno For besides the taking Gods name in vain the Perjurer is a Thief by his false Oath he robs the Innocent of his Right He is a Perverter of Justice He doth not only sin himself but occasions the Jury to give a false Verdict and the Judge to pass an unrighteous Sentence And sure Gods Judgments will find him out When Gods flying Roll or Curse goes over the face of the Earth into whose House doth it enter Into the house of him that swears falsly And it shall consume the timber and stones of his house Zech. 5.4 Beza relates of a Perjurer That he had no sooner taken a false Oath but he was immediately struck with an Apoplexy and never spâ—ke more but died O tremble at such horrid Impiety VIII We highly take Gods Name in vain when we prefix Gods name to any wicked Action I say the mentioning of God in a wicked Design is taking his name in vâ—in 2 Sam. 15.7 I pray saith Absalom let me pay my vow which I vowed to the Lord in Hebron This pretence of paying his Vow made to God was only to colour over his Treason ver 10. When ye hear the sound of the Trumpet ye shall â—ay Aâ—â—al in reigns When any wicked Action is baptised with the name of Religion this is taking Gods Name in vain Herein the Pope is guilty highly when he sends out his Bâ—lls of Excommunication or Curses against the Christians he begins with In nomine Domini In the name of God What a provoking Sin is this Iâ— is to do the Deviâ—s work and put Gods name to it IX We tâ—ke God Name in vain when we use our Tongues any way to the Dishonour of Gods Name as when we use Railing or Curse in our Passions Especially when we wiâ—h a Curse upon our selves if a thing be not so when we know it to be false I have read of one who wished his Body might rot if that which he said was not true and soon after his Body rotted and he became a loathsom Spectacle X. We take Gods Name in vain by Rash and Unlawful Vows There is a good Vow when a Man binds himself by Vow to do that which the Word binds him to as if he be Sick he Vows if God restore him he will live a more strict holy Life Psal. 66.13 I will pay thee my vows which my lips have uttered when I was in trouble But Voveri non debet quod Deo displicet Such a Vow should not be made as is displeasing to God As to vow voluntary Poverty as your Friers or to vow to live in Nunneries Iephtha's Vow was rash and unlawful he vowed to the Lord â—o Sacrifice that to him which he met with next and it was his Daughter Iudges 11.31 He did ill to make the Vow and worse to keep it He became guilty of the Breach of the Third and Sixth Commandment XI When we speak evil of God now we take his name in vain Numb 21.5 They spake against God Quest. How do we speak against God Resp. When we murmur at his Providences as if he had dealt hardly with us Murmuring is the accusing of Gods Justice Gen. 18.25 Shall not the Iudge of all the earth do right Murmuring springs from a bitter Root it comes from Pride and Discontent It is a Reproaching of God and an high taking his name in vain It is such a Sin as God cannot â—ear Numb 14.27 How long shall I bear with this people that murmur against me XII And lastly We take Gods name in vain when we falsifie our Promise To say if God spare us life we will do this and never intend it Our Promise should be Sacred and Inviolable but if we make no reckoning to make a Promise and mention Gods name in it yet never intend to keep it it is a double Sin it is telling a Lye and taking Gods name in vain I should come now to the Affirmative implied But hereafter Use. Take heed of taking Gods name in vain any of these ways Remember this Commination or Threatning in the Text The Lord will not hold him guiltless Here is a Meiosis less is said and more intended He will not hold him guiltless that is he will be severely avenged on such an one The Lord will not hold him guiltless Here the Lord speaks after the manner of a Judge who holds the Court of Assize The Judge here is God himself the Accusers Satan and a Man 's own Conscience The Matter of Fact is Taking Gods name in vain and the Malefactor accused is found guilty and Condemned The Lord will not hold him guiltless Methinks these words The Lord will not hold him guiltless may set a Lock upon our Lips and make us afraid of speaking any thing that may redound Dishonour upon God or may be a taking his Name in vain The Lord will not hold him guiltless It may be Men may hold such Guiltless when they Curse Swear speak Irreverently of God Men may hold them Guiltless let them alone not punish them If one takes away anothers good Name he shall be sure to be punished but if he takes away Gods good Name where is he that doth punish him He that Robs anothers Goods shall be put to Death but he that Robs God of his Glory by Oaths and Curses he is spared but God himself will take the Matter into his own hand and he will punish him who takes his Name in vain 1. Sometimes God punisheth Swearing and Blasphemy in this Life 1. Swearing In the Country of Samurtia there arose a Tempest of Thunder and Lightning A Soldier burst forth into Swearing but the Tempest tearing up a great Tree by the Roots it fell upon him and crushed
thou speakest let thy Words be as Authentick as thy Oath Imitate God who is the Pattern of Truth Pythagoras being asked What made Men like God Answered Cum vera loquuntur When they speak Truth It is made the Character of a Man that shall go to Heaven Psal. 15.2 He speaketh the Truth from his Heart 2. That which is condemned in the Commandment is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Witnessing that which is false Thou shalt not bear false witness There is a two-fold bearing of False Witness 1. There is a bearing False Witness for another 2. A Bearing False Witness against another 1. A bearing False Witness for another When we do give our Testimony for a Person that is Criminal and Guilty we justifie him as if he were Innocent Isa. 5.23 Which justifie the Wicked for Reward He that goes to make a wicked Man just makes himself Unjust 2. There is a bearing False Witness against another i. e. When we accuse another in open Court falsly This is to imitate the Devil who is the Accuser of the Brethren Tho the Devil is no Adulterer yet he is a False Witness Solomon saith Prov. 25.18 A Man that beareth false Witness against his Neighbour is a Hammer and a Sword In his Face he is hardned like an Hammer he cannot blush he cares not what Lie he witnesseth to And he is a Sword His Tongue is a Sword to wound him he witnesseth against in his Goods or Life Thus 1 Kings 21.13 There came in two men Children of Belial and witnessed against Naboth saying Naboth did blaspheme God and the King And their Witness took away his Life The Queen of Persia being sick the Magicians accused two Godly Virgins that they had by Charms procured the Queens Sickness whereupon she caused these Virgins to be sawn asunder A False Witness doth pervert the place of Iudicature He corrupts the Iury his bearing False Witness makes them give in a false Verdict And he corrupts the Judge by making him pronounce a wrong Sentence and cause the Innocent to suffer Vengeance will find out the False Witness Prov. 19.5 A False Witness shall not be unpunished Deut. 19.18 19. If the witness be a false witness and hath testified falsly against his Brother then shall ye do unto him as he had thought to have done unto his Brother i. e. If he had thought to have taken away his Life his own Life shall go for it 3. That which is condemned in the Commandment is Swearing that which is false When Men take a False Oath and by that take away the Life of another Zech. 8.17 Love no false Oath Chap. 5.2 What seest thou I said A flying Roll. Ver. 3 4. This is the Curse that goeth forth and it shall enter inquit Dominus into the House of him that sweareth falsly by my Name and it shall consume his House with the Timber and Stones of it The Scythians made a Law when a Man did bind two sins together a Lie with an Oath he was to lose his Head because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie This is a manifest Breach of this Commandment Vse I. 1 st Br. It reproves the Church of Rome who will dispense with a Lie or a False Oath if it be to promote the Catholick Cause They approve of an Officious Lie They hold some Lies to be lawful they may as well hold some Sins to be lawful God hath no need of our Lie It is not lawful to tell a Lie propter Dei gloriam if we were sure to bring Glory to God by it as Austin speaks 2 d. Br. 2. It reproves those who make no Conscience of slandering others they come under the Breach of this Commandment Psal. 50.20 Thou sittest and slanderest thy own Mothers Son Jer. 20.10 Report say they and we will report Ezra 4.15 This City i. e. Hierusalem is a rebellious City and hurtful to Kings and Provinces Paul was slandered as a Mover of Sedition and the Head of a Faction Acts 24.5 The same Word signifies both a Slanderer and a Devil 1 Tim. 3.11 Not Slanderers In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Devils Some think it is no great matter to misreport and slander others Know that this is â—o Act the part of a Devil Clipping a Man's Credit to make it weigh lighter is worse than clipping of Coyn. The Slanderer wounds three at once He wounds him that he slanders and he wounds him to whom he reports the Slander by causing uncharitable Thoughts to arise in his Mind against the Party slandered and he wounds his own Soul by reporting that of another which is false This is a Great Sin and I would I could not say it is common You may kill a Man as well in his Name as in his Person Some are loth to take away their Neighbours Goods Conscience would fly in their Face But better take away their Corn out of their Field their Wares out of their Shop than take away their good Name This is a Sin you can never make them reparation for a Blot in a Man's Name being like a Blot in a White Paper which will never be got out Surely God will visit for this Sin If Idle Words shall be accounted for shall not Vnjust Slanders The Lord will make Inquisition one day as well for Names as for Blood Oh therefore take heed of this Sin It is a Breach of the Ninth Commandment Was it a Sin under the Law to defame a Virgin Deut. 22.19 And is it not a greater Sin to defame a Saint who is a Member of Christ The Heathens by the Light of Nature abhorr'd this Sin of slandering Diogenes used to say Of all Wild Beasts a Slanderer is the worst Antoninus made a Law That if a Person could not prove the Crime he reported another to be guilty of he should be put no Death 3 d. Br. 3. It reproves them who are so wicked as to bear false witness against others These are Monsters in Nature unfit to live in a Civil Society Eusebius relates of one Narcissus a Man famous for Piety who was accused by two False Witnesses of Unchastity and to prove their Accusation they bound it with Oaths and Curses after this manner One said If I speak not true I pray God I may perish by Fire The other said If I do not speak true I wish I may be deprived of my sight It pleased God that the first Witness who forswore himself his House being set on Fire he was burnt in the Flame The other Witness being troubled in Conscience confessed his Perjury and continued so long Weeping that he wept himself blind Iezabel who suborned two false Witnesses against Naboth she was thrown down out of a Window and the Dogs licked her Blood 2 Kings 9.33 O tremble at this Sin A perjured Person is the Devils Excrement He is cursed in his Name and seared
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-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
a Limb from the Body He takes away an holy Child Iacobs Life was bound up in Benjamin Gen. 44.30 and that which puts Teeth into the Cross and is worse than the loss of Children is when they are continued as living Crosses where the Parents expected Honey there to have Wormwood What greater cut to a Godly Parent than a Child who disclaims his Fathers God! A Corrosive applyed to the Body may do well but a bad Child is a Corrosive to the Heart Such an undutiful Son had David who conspired Treason and would not only have taken away his Fathers Crown but his Life 4. God sometimes afflicts with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmness of Body scarce a well day Sickness takes away the Comfort of Life and makes one in Deaths oft thus God tryes his People with various Afflictions so that there is need of Patience to submit to Gods Will. He who hath divers Bullets shot at him needs Armour when divers Afflictions assault we need Patience as Armour of Proof 3. God sometimes lets the Affliction continue long Psal. 74.9 as it is with Diseases there are some Chronical that linger and hang about the Body several years together so it is with Affliction the Lord is pleased to exercise many of his precious ones with Chronical Afflictions such as lye upon them a long time so that in all these Cases we need Patience and submissiveness of Spirit to Gods Will. VSE I. It reproves such as have not yet learned this part of the Lords Prayer Thy Will be done they have only said it but not learned it If things be not according to their Mind if the Wind of Providence crosseth the Tide of their Will they are discontented and querulous where is now submission of Will to God To be displeased with God if things do not please us is this to lye at Gods feet and acquiesce in his Will This is a very bad temper of Spirit and God may justly punish us by letting us have our Will Rachel cryed Give me Children or I dye Gen. 30.1 God let her have a Child but it cost her her Life Gen. 35.18 Israel not content with Manna Angels Food they must have Quails to their Manna God punished them by letting them have their Will Numb 11.31 There went sorth a wind from the Lord and brought quails ver 33. And while the flesh was yet between their teeth the wrath of the Lord was kindled against them and the Lord smote them with a great plague They had better been without their Quails than had such sower sawce to them Many have importunately desired the Life of a Child and could not bring their Wills to Gods to be content to part with it and the Lord hath punished them by letting them have their Will the Child hath lived and been a burden to them Seeing their Wills crossed God their Child shall cross them VSE II. Of Exhortation Let us be exhorted whatever troubles God doth exercise us with aequo animo ferre to resign up our Wills to God and say Thy Will be done Which is fittest that God should bring his will to ours or we bring our will to his Say as Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good And as David 2 Sam. 15.26 Behold here am I let him do to me as seemeth good unto him It was the saying of Harpulas Placet mihi quod Regi placet that pleaseth me which pleaseth the King So should we say that which pleaseth God pleaseth us Thy Will be done Some have not yet learned this art of submission to God and truly he who wants Patience in Affliction is like a Souldier in Battle who wants Armour Quest. When do we not as we ought submit to Gods Will in Affliction Answ. 1. When we have hard thoughts of God and our Hearts begin to swell against him 2. When we are so troubled at our present Affliction that we are unfit for Duty We can mourn as Doves but not pray or praise God We are so discomposed that we are not fit to hearken to any good Counsel Exod. 6.9 They hearkened not to Moses for anguish of spirit Israel were so full of grief under their present burdens that they minded not what Moses said though he came with a Message from God to them They hearkened not to Moses for anguish of spirit 3. We do not submit as we ought to Gods Will when we labour to break loose from Affliction by indirect means Many to rid themselves out of trouble run themselves into Sin When God hath bound them with the cords of Affliction they go to the Devil to loosen their bands Better it is to stay in Affliction than to sin our selves out of Affliction O let us learn to stoop to Gods Will in all afflictive Providences Quest. But how shall we bring our selves to this Christian Temper in all Occurrences of Providence patiently to acquiesce in Gods Will and say Thy Will be done We know not what Tryals Personal or National we may be exercised with We seem now to be under the Planet Saturn which hath a malignant Aspect Our Ship is steer'd so strangely that we are in danger on one hand of the Sands on the other hand of the Rocks If Affliction comes how shall we keep a Christian Decorum how shall we bear things with equanimity of mind and say Thy Will be done Answ. The means for a quiet resignation to Gods Will in Affliction is 1. Judicious Consideration Eccles. 7.14 In the day of adversity consider When any thing burdens us or runs cross to our desires did we but sit down and consider and weigh things in the ballance of Judgment it would much quiet our Minds and subject our Wills to God In the day of adversity consider Consideration would be as Davids Harp to charm down the evil Spirit of frowardness and discontent Quest. But what should we consider Answ. That which may make us submit to God in Affliction and say Thy Will be done is 1. To consider that the present state of Life is subject to Afflictions as a Seamans Life is subject to storms Ferre quam sortem omnes patiuntur nemo recusat Iob 5.7 Man is born to trouble he is heir apparent to it he comes into the World with a cry and goes out with a groan Ea lege nati sumus The World is a place where much Wormwood grows Lam. 3.15 He hath filled me with bitterness Hebr. Bammerorim with bitternesses he hath made me drunk with wormwood Troubles arise like sparks out of a Furnace Afflictions are some of the Thorns which the Earth after the Curse brings forth VVe may as well think to stop the Chariot of the Sun when it is in its swift motion as put a stop to trouble the consideration of this our Life is exposed to eclipses and sufferings should make us say with Patience Thy Will be done Shall a Mariner be angry that he meets with a storm at
grant a sinner a Reprieve yet he stands bound to eternal Death if the Debt be not forgiven 2. In what sence sin is the worst Debt Answ. 1. Because we have nothing to pay if we could pay the Debt what need we pray forgive us We can't say as he in the Gospel Have patience with me and I will pay thee all we can pay neither Principal nor Interest Adam made us all Bankrupts in Innocency Adam had a stock of Original Righteousness to begin the world with he could give God personal and perfect Obedience but by his sin he is quite broke and hath beggar'd all his Posterity We have nothing to pay all our Duties are mixed with sin and so we cannot pay God in currant Coyn. 2. Sin is the worst Debt because it is against an Infinite Majesty An Offence against the Person of a King is Crimen laesae Mojestatis it doth inhance and aggravate the Crime Sin wrongs God and so it is an Infinite Offence The schoolmen say Omne peccatum contra conscientiam est quasi Deicidium Every known sin strikes at the God-head The sinner would not only unthrone God but un-God him this makes the Debt infinite 3. Sin is the worst Debt because it is not a single but a multiplied Debt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgive us our Debts we have debt upon debt Ps. 40 12. Innumerable Evils have compassed me about We may as well reckon all the drops in the Sea as reckon all our spiritual Debts we cannot tell you how much we owe. A man may know his other debts but we cannot number our spiritual Debts Every vain Thought is a sin Prov. 24.9 the thought of Foolishness is sin and what swarms of vain Thoughts have we The first rising of Corruption tho' it never blossom into outward Act is a sin then who can understand his Errors we do not know how much we owe to God 4. Sin is the worst Debt because it is an inexcusable Debt in two Respects 1. There is no denying the Debt 2. There is no shifting it off 1. There is no denying the Debt other debts men may deny if Money be not paid before Witness or if the Creditor lose the Bond the Debtor may say he owes him nothing but there 's no denying this debt of Sin If we say we have no Sin God can prove the Debt Psal. 50.21 I will set thy sins in order before thee God writes down our Debts in his Book of Remembrance and God's Book and the Book of Conscience do exactly agree so that this Debt cannot be denied 2. There is no shifting off the Debt other Debts may be shifted off 1. We may get Friends to pay them but neither Man nor Angel can pay this Debt for us If all the Angels in Heaven should go to make a Purse they cannot pay one of our Debts 2. In other Debts men may get a Protection so that none can touch their Persons or sue them for the Debt but who shall give us a Protection from God's Justice Iob 10.7 there is none that can deliver out of thine Hand Indeed the Pope pretends that his Pardon shall be mens Protection and now God's Justice shall not sue them but that is only a Forgery and cannot be pleaded at God's Tribunal 3. Other Debts if the Debtor dies in Prison cannot be recovered death frees them from debt But if we die in debt to God He knows how to recover it as long as we have Souls to strain on God will not lose his Debt Not the death of the Debtor but the death of the Surety pays a sinners Debt 4. In other debts men may fly from their Creditor leave their Countrey and go into forrain Parts and the Creditor cannot find them but we cannot fly from God God knows where to find all his Debtors Ps. 139.7 Whether shall I fly from thy Presence If I take the wings of the morning and dwell in the utmost parts of the Sea there shall thy right hand hold me 5. Sin is the worst debt because it carries men in case of non-payment to a worse Prison than any upon Earth to a fiery Prison and the sinner is laid in worse Chains Chains of Darkness where the sinner is bound under Wrath for ever Quest. 3. Wherein we have the properties of bad Debtors 1. A bad debtor doth not love to be called to Account There 's a day comeing when God will call all his Debtors to Account Rom. 14.12 so then every man shall give an Account for himself to God but we play away the time and do not love to hear of the day of Judgment We love not that Ministers should put us in mind of our debts or speak of the day of Reckoning What a confounding Word will that be to a secure sinner redde Rationem Give an Account of your Stewardship 2. A bad debtor is unwilling to confess his debt he will put it off or make less of it So we are more willing to excuse sin than confess it How hardly was Saul brought to Confession 1 Sam. 15.20 I have obeyed the voice of the Lord but the People took of the spoil He rather excuseth his sin than confesseth it 3. A bad debtor is apt to hate his Creditor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debtors wish their Creditors dead So wicked men naturally hate God because they think he is a just Judge and will call them to Account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Haters The debtor doth not love to see his Creditor Vse 1. It reproves them who are loth to be in debt but make no reckoning of sin which is the greatest Debt they use no means to get out of it but run still further in debt to God We would think it strange if Writs or Warrants were out against a man or a Iudgment granted to seize his Body and Estate yet he is secure and regardless as if he were unconcerned God hath a Writ out against a sinner nay many Writs for Swearing Drunkenness Sabbath-breaking yet the sinner eats and drinks and is quiet as if he were not in debt what Opium hath Satan given men Vse 2. Exh. If Sin be a Debt 1. Let us be humbled The name of Debt saith St. Ambrose is Grave Vocabulum grievous Men in debt are full of Shame they lie hid and do not care to be seen A Debtor is ever in fear of Arrest Canis latrat Cor palpitat O let us blush and tremble who are so deeply indebted to God A Roman dying in debt Augustus the Emperour sent to buy his Pillow because saith he I hope it hath some Vertue in it to make me sleep on which a man so much in debt could take his Ease we that have so many spiritual Debts lying upon us how can we be at rest till we have some hope that they are discharged 2. Let us Confess our Debt Let us acknowledge that we are run in Arrears with God and deserve that he should follow
of these and leave the other two to the severity of the Law will not he that is pardoned love his Prince who hath been so full of Clemency How should your hearts be indeared in love to God The Schoolmen distinguish of a Two-fold Love Amor gratuitus a Love of Bounty that is God's Love to us in Forgiving and Amor debitus a Love of Duty that is our Love to God by way of Retaliation We should shew our love by admiring God by sweetly solacing our selves in him and binding our selves to him in a perpetual Covenant 3. Let the Sence of God's Love in forgiving make you more Cautious and Fearful of sin for the future Psal. 130.4 There is forgiveness with thee that thou maist be feared O fear to offend this God who hath been so gracious to you in forgiving If a Friend hath done a kindness for us we will not disoblige him or abuse his Love After Nathan had told David The Lord hath put away thy sin How tender was David's Conscience How fearful was he of staining his Soul with the guilt of more blood Psal. 51.14 Deliver me from Blood-guiltiness O God Men committing gross sin after pardon God changeth his carriage towards them he turns his Smile into a â—rown they lie as Ionah in the belly of hell God's Wrath falls into their Conscience as a drop of scalding Lead into the Eye the Promises are as a Fountain sealed not a drop of comfort comes from them O Christians do you not remember what it cost you before to get your pardon How long it was before your broken bones were set And will you again venture to sin You may be in such a condition that you may question whether you belong to God or no though God doth not Damn you he may send you to Hell in this Life 4. If God hath given you good hope that you are pardoned walk chearfully Rom. 5.11 We joy in God through our Lord Iesus Christ by whom we have received the Atonement Who should rejoice if not he that hath his pardon God rejoiceth when he shews us Mercy And should not we rejoice when we receive Mercy In the saddest times a pardoned Soul may rejoice Afflictions have a Commission to do him good every cross-wind of Providence shall blow him nearer to the Haven of Glory Christian God hath pull'd off your Prison-fetters and Cloth'd you with the Robe of Righteousness and Crown'd you with Loving-kindness and yet art thou sad Rom. 5.2 We rejoice in hope of the Glory of God Can the Wicked rejoice who have onely a short Reprieve from Hell and not they who have a full Pardon sealed 5. Hath God pardoned you Do all the Service you can for God 1 Cor. 15.58 Always abounding in the work of the Lord. Let your head study for God let your hands work for him let your Tongue be the Organ of his Praise Paul got his pardon 1 Tim. 1.16 I obtained Mercy and this was as Oyl to the Wheels it made him move faster in obedience 1 Cor. 15.10 I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly than they all Paul 's obedience did not move slow as the Sun on the Dial but swiftly as the Sun in the Firmament He did spend and was spent for Christ. The pardoned Soul thinks he can never love God enough or serve him enough The last thing is to lay down some Rules or Directions how we may obtain forgiveness of Sin 1. We must take heed of Mistakes about pardon of Sin 1. Mistake That our sins are pardoned when they are not Q. Whence is this Mistake R. From Two Grounds 1. Because God is Merciful Answ. God's being Merciful shews that a Man's sins are pardonable but there is a great deal of difference between sins pardonable and sins pardoned Thy sins may be pardonable yet not pardoned Though God be merciful yet who is God's Mercy for not for the Presuming sinner but the Repenting sinner Such as go on in sin cannot lay claim to it God's Mercy is like the Ark none but the Priests might touch the Ark none but such as are Spiritual Priests Sacrificing their sins may touch this Ark of God's Mercy 2. Because Christ died for their sins therefore they are forgiven Answ. That Christ died for Remission of sin is true but that therefore all have Remission is false The Iudas should be forgiven Remission is limited to Believers Act. 13.39 By him all that believe are justified but all do not believe Some slight and trample Christ's blood under foot Heb. 10.29 So that notwithstanding Christ's Death all are not pardoned Take heed of this dangerous mistake Who will seek after pardon that thinks he hath it already 2. Mistake That pardon is easie to be had it is but a sigh or Lord have Mercy But How dearly hath pardon cost them who have obtained it How long was it ere David's broken bones were set Happy we if we have the pardon of sin sealed though at the very last hour But Why do Men think pardon of sin so easie to be obtained their sins are but small therefore Venial The Devil holds the small end of the Perspective-glass before their eyes But First There is no sin small being against a Deity Why is he punished with death that Clips the King's Coin or defaceth his Statue but because it is an abuse offered to the Person of the King Secondly Little sins when multiplied become great A little sum when multiplied comes to Millions What is less than a grain of Sand but when the Sand is multiplied what heavier Thirdly Thy sins cost no small price View thy sins in the Glass of Christ's Sufferings Christ did vail his Glory lose his Joy and pour out his Soul an Offering for the least sin Fourthly Little sins unrepented of will damn thee as well as greater Not onely great Rivers fall into the Sea but little Brooks Not onely greater sins carry Men to Hell but lesser therefore do not think pardon easie because sin is small beware of mistakes 2. The Second Means for Pardon of sin is see your selves guilty Come to God as Condemned Men 1 King 20.32 They put Ropes upon their heads and came to the King of Israel Let us come to God in profound Humility Say not thus Lord my heart is good and my life blameless God hates this Lie in the dust be covered with sackcloth say as the Centurion Mat. 8.8 Lord I am not worthy that thou shouldest come under my roof I deserve not the least smile from Heaven This is the way for pardon 3. The Third Means for pardon is hearty Confession of sin Psal. 32.5 I confessed my sin and thou forgavest me Would we have God cover our sins we must discover them 1 Joh. 1.9 If we confess our sins he is just to forgive them One would have thought it should have â—un thus If we confess our sins he is merciful to forgive them nay but he is just to forgive them Why Just
because he hath bound himself by promise to forgive an humble Confessor of sin Cum accusat excusat Tertull. When we accuse our selves God absolves us We are apt to hide our sins Iob 31.33 which is as great a folly as for one to hide his disease from the Physitian But when we open our sins to God by Confessing he opens his Mercy to us by Forgiving 4. Means for pardon sound Repentance Repentance and Remission are put together Luk. 24 47. There is a Promise of a Fountain Opened for the washing away the guilt of sin Zach. 13.1 But see what goes before Zac. 12.10 They shall look upon me whom they have pierced and shall mourn for him Isa. 1.16 Wash ye make ye clean that is wash in the waters of Repentance and then follows a promise of Forgiveness Though your sins be as scarlet they shall be white as snow 'T is easie to turn white into scarlet but not so easie to turn scarlet into white yet upon Repentance God hath promised to make the scarlet-sinner of a Milk-like whiteness Caut Not that Repentance merits pardon but it prepares for it We set our Seal on the Wax when it melts God seals his pardons on melting hearts 5. Means Faith in the blood of Christ. It 's Christ's blood washeth away sin Rev. 1.6 but this blood will not wash away sin unless it be apply'd by Faith The Apostle speaks of the Sprinkling of the blood of Christ 1 Pet. 1.2 Many are not pardoned though Christ's blood be shed because it is not sprinkled Now it is Faith that sprinkles Christ's blood on the Soul for the Remission of sin As Thomas put his hands into Christ's sides Ioh. 20 27. So Faith puts its hand into Christ's wounds and takes of the blood and sprinkles it upon the Conscience for the washing away of guilt Hence in Scripture we are said to obtain pardon through Faith Act. 13.39 By him all that believe are justified Luk. 7.48 Thy sins are forgiven Whence was this Vers. 50. Thy faith hath saved thee O let us labour for Faith Christ is a Propitiation or Atonement to take away sin But how through Faith in his blood Rom 3.25 6. Means Pray much for Pardon Hos. 14.2 Take away all iniquity Luk. 18.13 The Publican smote upon his breast saying God be me merciful to me a sinner and the Text saith he went away justified Many pray for Health Riches Children but Christ hath taught us what to pray for chiefly remitte nobis debita nostra Forgive us our sins And be earnest Suitors for pardon Consider what guilt of sin is it binds one over to the Wrath of God Better thy House were haunted with Devils than thy Soul with guilt He who is in the bond of iniquity must needs be in the Gall of bitterness Acts 8.23 A guilty Soul wears Cain's Mark which was a Trembling at Heart and a Shaâ—â—ng in his Flesh. Guilt makes the sinner afraid lest every Trouble he meets with should Arrest him and bring him to Judgment If guilt be so dismal and breeds such Convulsion fits in the Conscience How earnest should we be in Prayer that God would remove this guilt and so earnest as to Resolve to take no denial Plead hard with God for Pardon as a Man would plead with a Judge for his Life Fall upon thy Knees say Lord hear one word Why may God say What canst thou say for thy self that thou shouldst not dye Lord I can say but little but I put in my surety Christ shall answer for me O look upon that blood which speaks better things than the blood of Abel Christ is my Priest his Blood is my Sacrifice his Divine Nature is my Altar As Rahab was to shew the Scarlet thread in the Window and when Ioshua saw it he did not destroy her Iosh. 2.18.21 Iosh. 6.22 23. So shew the Lord the Scarlet thread of Christs Blood and that is the way to have mercy But will God say why should I pardon thee thou hast no ways obliged me but Lord pardon me because thou hast promised it I urge thy Covenant when a Man is to dye by the Law he calls for his Book so say Lord let me have the benefit of my Book thy Word saith if the sinner forsake his evil way thou wilt pardon abundantly Isa. 55.7 Lord I have forsaken my sin let me therefore have mercy I plead the benefit of the Book But for whose sake should I pardon thou canst not deserve it Lord for thy own name sake thou hast said thou wilt blot out sin for thy own name sake Isa. 43.25 'T will be no Eclipsing to thy Crown how will thy mercy shine forth and all thy other Attributes ride in triumph if thou shalt pardon me Thus plead with God in Prayer and resolve not to give him over till thy pardon be sealed God cannot deny importunity He delights in Mercy as the Mother saith Chrysostom delights to have her Breast milked so God delights to Milk out the Breast of Mercy to the sinner these means being used will procure this great blessedness the Forgiveness of Sin Thus I have done with the first part of this fifth Petition Forgive us our Sins I come next to the second part of the Petition as we forgive our Debtors Mat. 6.12 As we forgive our Debtors or as we forgive them that trespass against us I proceed to the second part of the Petition As we forgive them that trespass against us As we forgive This word As is not a note of Equality but Similitude not that we equal God in forgiving but imitate him This great Duty of forgiving others is a crossing the stream 't is contrary to flesh and blood Men forget kindnesses but remember injuries But it is an indispensable duty to forgive we are not bound to trust an Enemy but we are bound to forgive him We are naturally prone to revenge Revenge saith Homer is sweet as dropping Honey The Heathen Philosophers held revenge lawful Vlcisci te lacessitus potes Cicero But we learn better things out of the Oracles of Scripture Mar. 11.25 when ye stand praying forgive Mat. 5.44 Col. 3.13 If a Man have a quarrel against any even as Christ forgave you so also do ye Quest. 1. How can we forgive others when it is only God forgives sin Answ. In every breach of the second Table there are two things an offence against God and a trespass against Man so far as it is an offence against God only he can forgive but so far as it is a trespass against Man so we may forgive Quest. 2. When do we forgive others Answ. When we strive against all thoughts of revenge if it be in our power to do our enemies mischief we will not we wish well to them grieve at their Calamities we pray for them we seek reconciliation with them we shew our selves ready on all occasions to relieve them this is Gospel forgiving Object 1. But I have been much injur'd
his second Subtilty Satan chooseth the fittest season when to throw in a Temptation Subtilty 3. A third subtil Policy of Satan in tempting is He baits his Hook with Religion the Devil can hang out Christ's Colours and tempt to sin under pretences of Piety Now he is the White Devil and transforms himself into an Angel of Light Celsus wrote a Book full of Errour and he Intitled it Liber Veritatis The Book of Truth So Satan can write the Title of Religion upon his worst Temptations He comes to Christ with Scripture in his Mouth It is written c. So he comes to many and tempts them to sin under the pretence of Religion he tempts to Evil that Good may come of it He tempts men to such unwarrantable Actions that they may be put into a Capacity of honouring God the more He tempts them to accept of Preferment against Conscience that hereby they may be in a condition of doing more good He put Herod upon killing Iohn Baptist that hereby he might be kept from the Violation of his Oath He tempts many to Oppression and Extortion telling them they are bound to provide for their Families He tempts many to make away with themselves that they may live no longer to sin against God thus he wraps his poisonous Pills in sugar Who would suspect him when he comes as a Divine and quotes Scripture 4. Subtilty of Satan is to tempt to sin Gradually The old Serpent winds himself in by degrees He tempts first to lesser sins that so he may bring on greater A small Offence may occasion a great Crime as a little prick of an Artery may occasion a mortal Gangrene Satan first tempted David to an impure glance of the Eye to look on Bathsheba and that unclean look occasion'd Adultery and Murder First the Devil tempts to go into the Company of the wicked then to twist into a Cord of Friendship and so by degrees to be brought into the same Condemnation with them This is a great Subtilty of Satan to tempt to lesser sins first for these harden the Heart and fit men for the committing of more horrid tremendous Sins 5. Subtilty Satans Policy is to hand over Temptations to us by those whom we least suspect 1. By near Friends he tempts us by them who are near in Blood He tempted Iob by a Proxy he handed over a Temptation to him by his Wife Iob 2.9 Dost thou still retain thy Integrity As if he had said Iob thou seest how for all thy Religion God deals with thee His hand is gone out sore against thee what and still pray and weep Cast off all religion turn Atheist Curse God and die Thus Satan made use of Iob's Wife to do his work the woman was made of the Rib and Satan made a Bow of this Rib out of which he shot the Arrow of his Tentation Per costam petit Cor the Devil oft stands behind the Curtain he will not be seen in the Business but puts others to do his work As a man makes use of a Sergeant to arrest another so Satan makes use of a Proxy to tempt as he did creep into the Serpent so he can creep into a near Relation 2. He tempts sometimes by religious Friends The Devil keeps still out of sight that his Cloven Foot may not be seen Who would have thought to have found the Devil in Peter When he disswaded Christ from suffering Master spare thy self Christ spied Satan in the Temptation Get thee behind me Satan When our religious Friends would disswade us from doing our Duty Satan is a lying spirit in their Mouths and would by them entice us to Evil 6. Subtilty Satan tempts some Persons more than others some are like wet Tinder who will not so soon take the fire of Temptation as others Satan tempts most where he thinks his Policy 's will more easily prevail some are fitter to receive the impression of Temptations as soft Wax is fitter to take the stamp of the Seal The Apostle speaks of Vessels filled for Destruction Rom. 9.22 so there are Vessels fitted for Temptation Some like the spunge suck in Satan's Temptations There are five sorts of persons that Satan doth most sit brooding upon by his Temptations 1. Ignorant Persons The Devil can lead them into any snare you may lead a blind man any whither God made a Law that the Iews should not put a stumbling block in the way of the blind Levit. 19.14 Satan knows it is easie to put a Temptation in the way of the blind at which they shall stumble into Hell When the Syrians were smitten with Blindness the Prophet Elisha could lead them whither he would into the Enemies Country 2 Kin. 6.20 The bird that is blind is soon shot by the Fowler Satan the God of this World blinds men and then shoots them An ignorant man cannot see the Devils snares Satan tells him such a thing is no sin or but a little one and he will do well enough 'T is but repent 2. Satan tempts Vnbelievers He who with Diagoras doubts of a Deity or with the Photinians denies Hell what sin will not this man be drawn to He is like mettal that Satan can cast into any Mould he can dye him of any colour An Unbeliever will stick at no sin Luxury Perjury Injustice Paul was afraid of none so much as them that did not believe Rom. 15.31 That I may be delivered from them that do not believe in Judea 3. Satan tempts proud Persons these he hath more power of none is in greater danger of falling by a Temptation than he who stands high in his own Conceit When David's Heart was lifted up in pride then the Devil stirr'd himself up to Number the people 2 Sam. 24.2 Celsae graviore casu decidunt Turres feriuntque summos fulmina montes Hor. Satan made use of Hamans pride to be his shame 4. Melancholy Persons Melancholy is atra bilis a black Humour seated chiefly in the Brain Melancholy clothes the Mind in Sable it doth disturb Reason Satan works much upon this Humour There are three things in Melancholy which give the Devil great Advantage 1. It unfits for Duty it pulls off the Chariot-Wheels it dispirits a man Lute-strings when they are wet will not sound When the spirit is sad and melancholy a Christian is out of tune for spiritual Actions 2. Melancholy sides often with Satan against God the Devil tells such a person God doth not love him there is no Mercy for him and the Melancholy Soul is apt to think so too and sets his hand to the Devils Lies 3. Melancholy breeds Discontent and Discontent is a cause of many sins Unthankfulness Impatience and oft it ends in self-murder Judge then what an Advantage Satan hath against a melancholy Person and how easily he may prevail with his Temptations A melancholy person tempts the Devil to tempt him 4. Idle Persons He who is idle the Devil will find him work to do Ierom
heed of the Appearance of sin 1 Thes. 5.22 Abstain from the appearance of evil Abstain not onely from apparent evil but the appearance of Evil If it be not absolutely a sin yet if it looks like sin avoid it He who is loyal to his Prince not onely forbears to have his hand in Treason but he will take heed of that which hath a show of Treason Ioseph's Mistriss tempted him and he fled and would not be with her Gen. 39.12 An appearance of Good is too little and an appearance of Evil is too much 1. The appearance of evil is oft an occasion of evil Dalliance is an appearance of evil and oftentimes it occasions evil Touching the Forbidden Fruit may occasion tasting Dancing in Masquerades hath oft been the occasion of Uncleanness 2. The appearance of evil may scandalize another 1 Cor. 8.12 when ye sin against the Brethren and wound their weak conscience ye sin against Christ sinning against a Member of Christ is a sinning against Christ. Thus you see sin being so deadly an evil we should avoid all sin Sins of Omission Secret Sins Complexion Sins Sins that attend our particular Calling yea the appearance of evil Quest. What means shall we use to be kept from the Acts of Sin R. If you would be preserved from actual and scandalous Sins labour to Mortifie Original Sin If you would not have the branches bud and blossom smite at the root I know Original Sin cannot in this life be removed but labour to have it subdued Why do Men break forth into Actual sins but because they do not mortifie Heart-sins Suppress the first risings of Pride Lust Passion Original sin unmortified will prove such a Root of Bitterness as will bring forth the cursed fruit of Scandalous Sin 2. If you would be kept from Actual Sins think what an odious thing sin is Besides what you have heard remember Sin is the Accursed thing Iosh. 7.21 It is the abominable thing God hates Ier. 44.4 O do not this abominable thing that I hate Sin is the Spirits of Witchcraft It is the Devil's Excrement it is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness Jam. 1.21 If all the evils in the World were put together and their quintessence strain'd out they could not make a thing so filthy as Sin doth So odious is a Sinner that God loaths the sight of him Zec. 11.8 My Soul loathed them He who defiles himself with Avarice What is he but a a Serpent licking the dust He who defiles himself with the Lust of Uncleanness What is he but a Swine with a Man's Head He who defiles himself with Pride What is he but a Bladder whom the Devil hath blown up He who defiles himself with Drunkenness What is he but a Beast that hath got the Staggers To consider how odious and base a thing Sin is would be a means to keep us from sinning 3. If you would be kept from actual sins get the Fear of God planted in your hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Prov. 16.6 By the Fear of the Lord Men depart from evil Cavebis si pavebis Fear is a Bridle to Sin and a Spur to Holiness Fear puts an holy awe upon the heart and binds it to its good behaviour By the Fear of the Lord Men depart from evil When the Emperess Eudoxia threatned to banish Chrysostom Tell her saith he I Fear nothing but sin Fear is janitor animae it stands as a Porter at the door of the Soul and keeps sin from entring All sin is committed for want of the fear of God Rom. 3.14 Whose Mouth is full of Cursing and Bitterness their feet are swift to shed blood there is no fear of God before their eyes Holy fear stands Sentinel and is ever watching against Security Pride Wantonness Fear is a Christians Life-guard to defend him against the fiery darts of Temptation Si vis esse securus semper time The way to be safe is always to fear Prov. 28.14 4. If we would be kept from actual Sins let us be careful to avoid all the In-lets and Occasions of sin Run not into Evil Company he that would not have the Plague will not go into an infected House Guard your Senses which may be the Inlets to sin Keep the two Portals the Eye and the Ear. Especially look to your Eye much sin comes in by the Eye the Eye is oft an Inlet to sin sin takes fire at the Eye The first sin in the World began at the Eye Gen. 3.6 When the Woman saw that the Tree was good for Food and was pleasant to the Eyes then she toâ—k of the Fruit thereof Looking begat Lusting Intemperance begins at the Eye Looking on the Wine when it is red and gives its Colour in the Glass causeth Excess of drinking Prov. 23.21 Covetousness begins at the Eye Josh. 7 21. When I saw among the Spoils a goodly Babylonish Garment and a Wedge of Gold I coveted and took them The fire of Lust begins to kindle at the Eye David walking upon the Roof of his House saw a woman washing her self and shâ— was saith the Text beautiful to look upon and he sent Messengers and took her and defiled himself with her 2 Sam. 11.2 O therefore look to your Eyes Job made a Covenant with his Eyes Job 31.1 If the Eye be once inflamed it will be hard to stand out long against sin If the out-works are taken by an Enemy there 's great danger of taking the whole Castle 5. If you would be kept from actual gross sin study Sobriety and Temperance 1 Pet. 5.8 Sobrii este Be sober Check the inordinacy of Appetite Sin doth frequently make its entrance this way By gratifying the sensitive appetite the Soul that is a-kin to Angels is inslav'd to the bruitish part Many drink if not to Drunkenness yet to Drowsiness The not denying the sensitive appetite makes Mens Conscience so full of guilt and the World so full of scandal If you would be kept from running into sin lay restraint upon the flesh What hath God given reason and conscience for but to be a bridle to check inordinate desires 6. If you would be kept from actual sins be continually upon your spiritual watch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. 1. Watch your Thoughts Jer. 4.14 How long shall thy vain thoughts lodge within thee Sin begins at the thoughts First Men cherish revengeful thoughts then they dip their hands in blood Set a Spy over your thoughts 2. Watch your Passions Passions of Anger Passions of Lust. The heart is ready to be destroyed by its own Passions as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason it is brevis insania Sen. A short frenzy Moses in a Passion spake unadvisedly with his Lips Psal. 106.33 The Disciples in a Passion called for fire from Heaven A man in a Passion is like a Ship in a Storm that hath neither Pilot nor Sails to help it but it is
They have given up their Names to God They have Bound themselves solemnly to God by Oath Psal. 119.106 I have Sworn that I will keep thy Statutes And in the Supper of the Lord they have renewed this Sacred Vow and after this to run into a Presumptuous Sin t is a Breach of Vow a kind of Perjury which dyes the Sin of a Crimson Colour Seventhly The Sins of the Godly are worse than others because they bring a greater Reproach upon Religion for the wicked to Sin there 's no other expected from them Swine will wallow in the Mire But when Sheep do so when the Godly Sin that redounds to the dishonour of the Gospel 2 Sam. 12.14 By this deed thou hast given great occasion to the enemies of the Lord to blaspheme A Stain in Scarlet every ones eye is upon it For the Godly to Sin it is like a Spot in Scarlet it is more taken notice of and it reflects a greater dishonour upon the ways of God When the Sun is Eclipsed every one stands and looks upon it So when a Child of Light is Eclipsed by scandalous Sin all stand and gaze at this Eclipse How doth the Gospel suffer by the miscarriages of the Godly their Blood can never wash off the stain that they bring upon Religion Eighthly The Sins of the Godly are worse because they are a means to encourage and harden wicked Men in Sin If the Wicked see the Godly to be loose and uncircumspect in their lives they think they may do so to The Wicked make the Godly their Pattern not in imitating their Vertues but their Vices And is not this fearful to be a means to damn others These are the aggravations of the Sins of the Godly therefore you above all others beware of Presumptuous sins your Sins wound Conscience weaken Grace and do more highly provoke God than the Sins of others and God will be sure to punish you whoever escapes you shall not Amos 3.3 You onely have I known of all the Families of the Earth therefore I will punish you for all your Iniquities If God doth not damn you yet he may send you to Hell in this Life He may cause such Agonies and Tremblings of heart that you may be a Terror to your selves You may draw nigh to despair and be ready to look upon your selves as Cast-aways When David had stained himself with Adultery and Murder he complained of his Broken Bones Psal. 51.8 A Metaphor to set forth the Grief and Agony of his Soul he lay in sore desertion Three Quarters of a year and it is thought he never recovered his full joy to his Dying day Oh therefore you who belong to God and are enrolled in his Family take heed of blemishing your Profession with scandalous Sin you will pay dear for it think of the Broken Bones Though God doth not blot you out of his Book yet he may cast you out of his Presence Psal. 51.11 He may keep you in long desertion You may feel such lashes in your Conscience that you may roar out and think your selves half in Hell So much for the First Deliver us from evil We Pray to be delivered from Evil in General that is Sin 2. In Special Deliver us from Evil We Pray to be delivered from evil under a Three-fold Notion First From the Evil of our Heart It is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Evil Heart Hebr. 3.12 Secondly From the Evil of Satan He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evil one Mat. 13.19 Thirdly From the Evil of the World 'T is call'd an Evil World Gal. 1.4 1. In this Petition Deliver us from Evil we pray to be delivered from the evil of our Heart that it may not decoy and trapan us into sin The Heart is the poisoned Fountain from whence all actual sins flow Mark 7.21 Out of the Heart proceed evil Thoughts Fornications Murders The Cause of all Evil lies in a mans own Breast All sin begins at the Heart Lust is first conceived in the Heart and then it is midwifed into the World Whence comes rash Anger The Heart sets the Tongue on fire The Heart is a Shop or Work-house where all sin is contrived and hammer'd out How needful therefore is this Prayer Deliver us from Devil from the Evil of our Hearts The Heart is the greatest Seducer therefore the Apostle Iames saith Every man is drawn away of his own Lust and enticed Iam. 1.14 The Devil could not hurt us if our own Hearts did not give consent All that he can do is to lay the Bait but it is our fault to swallow the Bait. O let us pray to be delivered from the Lusts and Deceits of our Hearts Deliver us from Evil. Luther fear'd his Heart more than the Pope or Cardinal and it was Austins Prayer Libera me Domine à meipso Lord deliver me from my self It was good Advice one gave to his Friend Caveas teipsum beware of the bosom-Traytor the Flesh. The Heart of Man is the Trojan Horse out of which comes a whole Army of Lusts. 2. In this Petition Deliver us from Evil we pray to be delivered from the Evil of Satan He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Evil One Mat. 13.19 Quest. In what respect is Satan the Evil One Answ. 1. He is the first Inventor of Evil Ioh. 8.44 He plotted the first Treason 2. His Inclination is only to Evil Ephes. 6.12 His constant Practice is doing Evil 1 Pet. 5.8 4 All the Evils and Mischiefs that fall out in the World he hath some hand in them First He hinders from Good Zach. 3.1 He shewed me Joshua the High-Priest standing before the Angel of the Lord and Satan at his right Hand to resist him Secondly He provokes to Evil He put it into Ananias's Heart to lie Act. 5.3 Why hath Satan fill'd thy Heart to lie to the Holy Ghost The Devil blows the fire of Lust and Strife When men are proud the Old Serpent hath poison'd them and makes them swell Thus he is the Evil One and well may we pray Lord deliver us from the Evil One. The Word Satan in the Hebrew signifies an Opponent or Adversary 1. He is a Restless Adversary he never sleeps Spirits needs no sleep He is a Peripatetick He walks about 1 Pet. 5.8 and how doth he walk Not as a Pilgrim but as a Spye he narrowly observes where he may plant his Pieces of Battery and make his Assaults with most Advantage against us Satan is a subtil Engineer there is no place that can secure us from Satans Assaults and Inâ—â—des We find him while we are Praying Hearing Meditating We are sure of his Company uncertain how we came by it 2. Satan is a puissant Adversary he is armed with Power He is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man Luke 11.21 He takes men captive at his pleasure 2 Tim. 2.26 Who are taken captive by him at his Will Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are taken alive
a Law and they brake it therefore he punisheth them justly 2. God is just in punishing the Wicked because he never punisheth them but upon full Proof and Evidence What greater Evidence then for a Man 's own Conscience to be Witness against him There is nothing God chargeth upon a Sinner but Conscience doth set Seal to the Truth of it Use 1. See here another Flower of God's Crown the is just and righteous He is the Exemplar and Pattern of Justice Object But how doth it seem to stand with God's Justice that the Wicked should prosper in the World Prov. 12.1 Wherefore doth the way of the wicked prosper This hath been a great stumbling and been ready to make many question God's Justice Such as are highest in sin are highest in power Diogenes seeing Harpalus a Thief go on prosperously said Sure God had cast off the Government of the World and minded not how things went here below Resp. 1. The wicked may be sometimes Instruments to do God's work though they do not design his glory yet they may promote it Cyrus Ezra 1.7 was instrumental for the building God's Temple in Ierusalem There is some kind of Justice that they should have a Temporal Reward God lets them prosper under whose Wing his People are sheltred God will not be in any Man's debt Mal. 1.10 Who hath kindled a fire on my Altar for nought 2. God lets Men go on in sin and prosper that he may leave them more inexcusable Rev. 2.21 I gave her space to repent of her Fornication God adjourns the Sessions spins out his Mercies towards Sinners and if they repent not his Patience will be a Witness against them and his Justice will be more cleared in their Condemnation Psal. 51.4 That thou mightest be justified when thou speakest and be clear when thou judgest 3. God doth not always let the wicked prosper in their sin some he doth punish openly that his Justice may be taken notice of Psal. 9.16 The Lord is known by the judgment which he executeth that is his Justice is seen by striking Men dead in the very act of sin Thus he struck Zimri and Cozbi in the Act of Uncleanness 4. If God do let Men prosper a while in sin his Vial of Wrath is all this while filling his Sword is all this while whetting and though God may forbear Men a while yet long forbearance is no forgiveness The longer God is taking his blow the heavier it will be at last as long as there is Eternity God hath time enough to reckon with his Enemies Justice may be as a Lion asleep but at last this Lion will awake and roar upon the Sinner Doth not Nero and Iulian and Cain now meet with God's Justice Object But God 's own People suffer great Afflictions they are injured and persecuted Psal. 73.14 All the day long have I been plagued and chastned every morning How doth this stand with God's Justice Resp. 1. That is a true Rule of St. Austin Iudicia Dei possunt esse occulta non injusta Gods ways of Judgment are sometimes secret but never unjust The Lord never Afflicts his People without a Cause so that he cannot be unjust There is some good in the godly therefore the wicked afflict them there is some evil in them therefore God afflicts them God's own Children have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their blemishes 2 Chron. 28.10 Are there not with you even with you sins against the Lord These Spiritual Diamonds have they no flaws Do not we read of the Spots of God's Children Deut. 32.10 Are not they guilty of much Pride Censoriousness Passion Worldliness though by their Profession they seem to resemble the Birds of Paradise to fly above and feed upon the Dew of Heaven yet as the Serpent they lick the dust And these sins of God's People do more provoke God than others Deut. 32.19 Because of the provoking of his sons and daughters The sins of others pierce Christ's side these wound his heart therefore is not God just in all the Evils that befal them Amos 3.2 You only have I known of all the Families of the Earth therefore I will punish you for your Iniquities I will punish you sooner surer sorer then others 2. The Trials and Sufferings of the godly are to refine and purifie them God's Furnace is in Sion Isa. 31.9 Is it any Injustice in God to put his Gold into the Furnace to purifie it Is it any Injustice in God by afflicting his People to make them partakers of his Holiness Hebr. 12.10 What doth more proclaim God's Faithfulness than to take such a course with them as may make them better Psal. 119.75 In faithfulness thou hast corrected me 3. What Injustice is it in God to inflict a lesser Punishment and prevent a greater The best of God's Children have that in them which is meritorious of Hell Now I pray doth God do them any wrong if he useth only the Rod where they have deserved the Scorpion Is the Father unjust if he only corrects his Child who hath deserved to be disinherited If God deals so favourably with his Children he only puts Wormwood in their Cup whereas he might put Fire and Brimstone they are rather to admire his Mercy than complain of his Injustice Object How can it stand with God's Justice that all Men being equally guilty by Nature God should pass by one and save another why doth not he deal with all alike Resp. Rom. 9.14 Is there unrighteousness with God God forbid Job 8.3 Doth the Almighty pervert justice 1. God is not bound to give an account of his Actions to his Creatures If none may say to a King what dost thou Eccles. 8.4 much less to God It is sufficient God is Lord paramount he hath a Soveraign Power over his Creatures therefore can do no Injustice Rom. 9.21 Hath not the Potter power over the Clay of the same Lump to make one Vessel to honour and another unto dishonour God hath a liberty â—eâ—t in his own Breast to save one and not another and his Justice is not at aâ—l impeach'd or blemished If two Men owe you Money you may without any Injuâ—tice remit the Debt to one and exact it of the other If two Male-factors be condemned to die the King may pardon one and not the other He is not unjust if he â—ets one suffer because he offended the Law nor if he save the other because he will make use of his Prerogative as he is King 2. Though some are saved and others perish yet there is no unrighteousness in God because whoever periâ—heth his destruction is of himself Hos. 13.9 O Israel thou hast destroyed thy self God offers Grace the Sinner refuseth it Is God bound to give Grace If a Chyrurgion comes to heal a Man's wound he will not be healed but bolts out his Chyrurgion is the Chyrurgion bound to heal him Prov. 1.24 I have called and ye refused Psal. 81.11 Israel would none of me