stamp'd his lively Image Light sparkled in his Understanding he was like an Earthly Angel his Will and Affections were full of order tuning harmoniously to the Will of God Adam was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect Pattern of Sanctity 3. Adam had intimacy of Communion with God and conversed with him as a Favourite with his Prince Adam knew God's Mind and had his Heart He not only enjoyed the Light of the Sun in Paradise but the Light of God's Countenance This Condition was Adam in when God entred into Covenant with him But this did not long continue Man being in honour abideth not Psal. 49. ult lodged not for a night his Teeth watered at the Apple and ever since it hath made our Eyes water 3. Learn from Adam's Fall how unable we are to stand in our own strength If Adam in the state of Integrity did not stand how unable are we now when the Lock of our original Righteousness is cut If purified Nature did not stand how then shall corrupt Nature we need more strength to uphold us then our own 4. See in what a sad Condition all Unbelievers and Impenitent Persons are so long as they continue in their sins they continue under the Curse of the first Covenant Faith intitles us to the Mercy of the second Covenant but while Men are under the power of their sins they are under the Curse of the first Covenant and if they die in this Condition they are damned to Eternity 5. See the wonderful goodness of God who was pleased when we had forfeited the first Covenant to enter into a new Covenant with us Well may it be called Foedus Gratiae a Covenant of Grace it is bespangled with Promises as the Heaven with Stars When the Angels those glorious Spirits fell God did not enter into a new Covenant with them to be their God but let those golden Vessels lie broken but hath entred into a second Covenant with us better then the first Hebr. 8.6 It is better because it is surer it is made in Christ and cannot be reversed Christ hath engaged his strength to keep every Believer In the first Covenant we had à posse stare a power of standing in the second we have à non posse cadere an impossibility of Falling finally 1 Pet. 1.5 6. Whoever they are that look for Righteousness and Salvation by the power of their Free-will or the inherent goodness of their Nature or by Virtue of their Merit as the Socinians and Papists these are all under the Covenant of Works they do not submit to the Righteousness of Faith therefore they are bound to keep the whole Law and in case of failure they are condemned The Covenant of Grace is like a Court of Chancery to relieve the Sinner and help him who is Cast by the first Covenant It saith Believe in the Lord Jesus and be saved but such as will stand upon their own inherent Righteousness Free-will and Merit they fall under the first Covenant of Works and are in a perishing Estate Use 2. Let us labour by Faith to get into the second Covenant of Grace and then the Curse of the first Covenant is taken away by Christ. If once we get to be Heirs of the Covenant of Grace we are in a better state than before Adam stood on his own Legs therefore fell we stand in the strength of Christ. Under the first Covenant the Justice of God as an Avenger of Blood pursues you but if ye get into the second Covenant you are got into the City of Refuge you are safe and the Justice of God is pacified towards you Concerning SIN Quest. X. What is Sin Answ. Sin is any want of conformity unto or transgression of the Law of God 1 John 3.4 Sin is a Transgression of the Law Of Sin in general 1. Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Violation or Transgression The Latin word transgredior to transgress signifies to go beyond ones Bounds The Moral Law is to keep us within the bounds of our Duty Sin is a going beyond our bounds 2. The Law of God it is not the Law of an Inferiour Prince is broken but of Iehovah who gives Laws as well to Angels as Men it is a Law that is just and holy and good Rom. 7.12 It is just there is nothing in it unequal holy nothing in it impure good nothing in it prejudicial So that there is no reason to break this Law no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire I shall shew what an heinous and execrable thing Sin is It is malorum colluvies the complication of all Evil it is the Spirits of Mischief distil'd The Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accursed thing Josh. 7.13 it is compared to the venome of Serpents the stench of Sepulchres The Apostle useth this expression of sin out of measure sinful Rom. 7.13 or as in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hyperbolically sinful The Devil would paint over sin with the Vermilion colour of Pleasure and Profit that he may make it look fair But I shall pull off the Paint from Sin that you may see the ugly face of it We are apt to have slight thoughts of Sin and to say of it as Lot of Zoar Gen. 19.20 Is it not a little one But that you may see how great an Evil Sin is consider these four things I. The Original of Sin whence it comes It fetcheth its Pedigree from Hell Sin is of the Devil 1 Iohn 3.8 He that committeth sin is of the Devil Satan was the first Actor of sin and the first Tempter to sin Sin is the Devils First-born II. Sin is evil in the Nature of it 1. It is a defiling thing Sin is not only a Defection but a Pollution It is to the Soul as Rust is to Gold as a Stain is to Beauty It makes the Soul red with guilt and black with filth Sin in Scripture is compared to a menstruous cloath Isa. 30.22 to a plague sore 1 Kings 8.38 Ioshua's filthy Garments in which he stood before the Angel Zach. 3.3 were nothing but a Type and Hieroglyphick of Sin Sin hath blotted God's Image and stained the orient brightness of the Soul Sin makes God loath a sinner Zach. 11.8 and when a sinner sees his sin he loaths himself Ezek. 20.42 Sin drops poison on our holy things it infects our Prayers The High Priest was to make Atonement for sin on the Altar Exod. 29.36 to typifie that our holiest Services need Christ to make Atonement for them Duties of Religion in themselves are good but sin corrupts them as the purest Water is polluted running through muddy ground The Leper under the Law if he had touched the Altar the Altar had not cleansed him but he had defiled the Altar The Apostle calls Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filthiness of flesh and spirit 2 Cor. 7.1 Sin stamps the
they disparage Christ's Merits I may say as Gal. 5.4 Christ is become of no effect to them This I affirm Such as advance the Power of their Will in matters of Salvation without the Medicinal Grace of Christ do absolutely put themselves under the Covenant of Works And now I would ask them Can they perfectly keep the Moral Law Malum oritur ex quolibet defectu If there be but the least Defect in their Obedience they are gone For one sinful Thought the Law of God curseth them and the Justice of God arraigns them Confounded be their Pride who cry up the Power of Nature as if by their own inherent Abilities they could rear up a Building the top whereof should reach to Heaven 2 d. Br. It confutes a sort of People that brag of Perfection and according to that Principle they can keep all God's Commandments perfectly I would ask these Have they at no time a vain Thought come into their Mind if they have then they are not perfect The Virgin Mary was not perfect tho' her Womb were pure being overshadowed with the Holy Ghost yet her Soul was not perfect Christ doth tacitly imply a Failing in her Luke 2.49 And are they more perfect than the Blessed Virgin was Such as hold Perfection need not confess Sin David confessed Sin Psal. 32.6 And Paul confessed Sin Rom. 7.24 But they are got beyond David and Paul they are perfect they never transgress and where there is no Transgression what needs Confession 2. If they are perfect they need not ask Pardon They can pay God's Justice what they owe therefore what need they pray Forgive us our Debts O that the Devil should rock Men so fast asleep as to make them dream of Perfection And whereas they bring that Phil. 3.15 Let us therefore as many as be Perfect be thus minded Answ. Perfection there is meant of Sincerity God is best able to interpret his own Word he calls Sincerity Perfection Iob 1.8 A perfect and an upright Man But who is exactly perfect A Man full of Diseases may as well say he is healthful as a Man full of Sin say he is perfect Vse III. To Regenerate Persons Tho you fail in your Obedience and cannot keep the Moral Law exactly yet be not discouraged Quest. What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience Resp. 1. That a Believer is not under the Covenant of Works but under the Covenant of Grace The Covenant of Works requires perfect personal perpetual Obedience But in the Covenant of Grace God will make some Abatements He will accept of less than he required in the Covenant of Works 1. In the Covenant of Works God required Perfection of Degrees In the Covenant of Grace he accepts Perfection of Parts There he required perfect Working here he accepts sincere Believing In the Covenant of Works God required us to live without Sin in the Covenant of Grace God accepts of our Combat with Sin 2. Tho a Christian cannot in his own Person perform all God's Commandments yet Christ as his Surety and in his stead hath fulfilled the Law for him and God accepts of Christ's Obedience which is perfect to satisfie for that Obedience which is imperfect Christ being made a Curse for Believers all the Curses of the Law have their Sting pulled out 3. Tho a Christian cannot keep the Commands of God to Satisfaction yet he may to Approbation Quest. How is that Answ. 1. He gives his full Assent and Consent to the Law of God Rom. 7.12 The Law is Holy and Iust. There was Assent in the Judgment Rom. 7.16 I consent to the Law There was Consent in the Will 2. A Christian mourns that he cannot keep the Commandments fully When he fails he weeps He is not angry with the Law because it is so strict but he is angry with himself because he is so deficient 3. He takes a sweet complacential Delight in the Law Rom. 7.22 I delight in the Law of God in the inward Man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take Pleasure in it Psal. 119.97 O how love I thy Law Tho a Christian cannot keep God's Law yet he loves his Law Tho he cannot serve God perfectly yet he serves him willingly 4. It is his cordial Desire to walk in all God's Commands Psal. 119.5 O that my ways were directed to keep thy Statues Tho his Strength fails yet his Pulse beats 5. He doth really endeavour to obey God's Law perfectly and wherein he comes short he runs to Christ's Blood to make Supply for his Defects This cordial Desire and real Endeavour God esteems as perfect Obedience 2 Cor. 8.12 If there be a willing mind it is accepted Let me hear thy Voice for sweet is thy Voice Cant. 2.14 Tho the Prayers of the Righteous are mixed with Sin yet God sees they would pray better God picks out the Weeds from the Flowers he sees the Faith and winks at the Failing The Saints Obedience tho it falls short of Legal Perfection yet having Sincerity in it and Christ's Merits mix'd with it finds gracious Acceptance When the Lord sees endeavours after Perfect Obedience this he takes well at our Hands As a Father that receives a Letter from his Child tho' there be Blots in the Letters and False Spellings yet the Father takes all in good Part. O what Blottings are there in our Holy Things But God is pleas'd to take all in good part Saith God It is my Child and he would do better if he could I will accept it Quest. Are all the Transgressions of the Law equally heinous Answ. Some Sins in themselves and by reason of several Aggravations are more hainous in the sight of God than others Iohn 19.11 He that delivered me unto thee hath the Greater Sin The Stoick Philosophers held that all Sins were equal But this Scripture clearly holds forth that there is a gradual difference in Sin Some are greater than others Some are mighty Sins Amos 5.12 And crying Sins Gen. 18.21 Every Sin hath a Voice to speak but some Sins cry As some Diseases are worse than others and some poysons more venomous so some Sins are more heinous Ezek. 16.47 Ier. 16.12 You have done worse than your Fathers your Sins have exceeded theirs Some Sins have a blacker Aspect than others To clip the King's Coyn is Treason but to strike his Person is an higher degree of Treason A vain Thoughr is a Sin but a blasphemous Word is a greater Sin That some Sins are greater than others appears 1. Because there was difference in the Offerings under the Law The Sin-offering was greater than the Trespass-Offering 2. Because some Sins are not capable of Pardon as others are therefore they must needs he more heinous as the Blasphemy against the Holy Ghost Matth. 12.31 3. Because some Sins have a greater Degree of Punishment than others Matth. 23.14 Ye shall receive greater Damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall not the
a saying of Luther Quos Deus vult perdere c. whom God intends to destroy he gives them leave to play with Scripturre Use 3. of Exhortation If the Scripture be of Divine Inspiration then be exhorted 1. to study the Scripture it is a Copy of God's Will be Scripture Men Bible Christians I adore the fulness of Scripture saith Tertullian In the Book of God are scattered many Truths as so many Pearls Iohn 5.39 Search the Scriptures Search as for a Vein of Silver This blessed Book will fill your Head with Knowledge and your Heart with Grace God wrote the two Tables with his own Fingers and if God took pains to write well may we take pains â—o read Apollos was mighty in the Scriptures Acts 18.24 The Word is our Magna Charta for Heaven shall we be ignorant of our Charter Col. 3.16 Let the word of God dwell in you richly The Memory must be a Table-Book where the Word is written To make us read the Word consider 1. There is Majesty sparkling in every Line of Scripture Take but one Instance Isa. 63.1 Who is this that cometh from Edom with died garments from Bozrah this that is glorious in his apparel travelling in the greatness of his strength I that speak in righteousness mighty to save Behold here a lofty magnificent stile what Angel could speak after this manner Iunius was converted by reading one Verse of Iohn he beheld a Majesty in it beyond all Humane Rhetorick 2. There is Melody in Scripture This is that blessed Harp which drives away sadness of Spirit Hear the sounding of this Harp a little 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Iesus Christ came into the World to save sinners he took not only our Flesh upon him but our Sins And Matth. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest How sweetly doth this Harp of Scripture sound what heavenly Musick doth it make in the Ears of a distressed sinner especially when the Finger of God's Spirit toucheth upon this Instrument 3. There is Divinity in Scripture It contains the Marrow and Quintessence of Religion The Scripture is a Rock of Diamonds a Mystery of Piety the Lips of Scripture have Grace poured into them The Scripture speaks of Faith Self-denial and all the Graces which as a Chain of Pearl adore a Christian. The Scripture excites to Holiness it treats of another World it gives a prospect of Eternity Oh then search the Scriptures Make the Word familiar to you Had I the Tongue of Angels I could not sufficiently set forth the Excellency of Scripture It is a spiritual Optick Glass in which we behold God's Glory it is the Tree of Life the Oracle of Wisdom the Rule of Manners the heavenly Seed of which the New Creature is formed Iames 1.18 The two Testaments saith Austin are the two Breasts which every Christian must suck that he may get spiritual Nourishment The Leaves of the Tree of Life were for Healing Rev. 22.2 so these Holy Leaves of Scripture like those Leaves are for the healing of our Souls The Scripture is profitable for all things If we are deserted here is the spiced Wine that cheers the heavy heart If we are pursued by Satan here is the Sword of the Spirit to resist him If we are diseased with Sins leprosy here are the Waters of the Sanctuary both to Cleanse and Cure Oh then search the Scriptures There is no danger in tasting this Tree of Knowledge There was a Penalty laid at first that we might not taste of the Tree of Knowledge Gen. 3.17 In the day that thou eatest thereof thou shalt surely die But there is no danger of plucking this Tree of Holy Scripture if we do not eat of this Tree of Knowledge we shall surely die Oh then read the Scriptures Time may come when the Scriptures may be kept from us Quest. How should we so search the Scriptures as to find Life Answ. 1. Read the Bible with Reverence think every Line you read God is speaking to you The Ark wherein the Law was put was over-laid with pure Gold and was carried on Barrs that the Levites might not touch it Exod. 25.14 And why was this but to breed in the People Reverence to the Law 2. Read with Seriousness 'T is Matter of Life and Death By this Word you must be tried Conscience and Scripture are the Jury God will proceed by in Judging of you 3. Read the Word with Affection Get your Hearts quickned with the Word go to it to fetch fire Luke 24.31 Did not our hearts burn within us Labour that the Word may not only be a Lamp to direct but a Fire to warm Read the Scripture not only as an History but as a Love-Letter sent to you from God which may affect your Hearts 4. Pray that the same Spirit that wrote the Word may assist you in the reading of it that God's Spirit would show you the wonderful Things of his Law Go near saith God to Philip joyn thy self to this Chariot Acts 8.29 So when God's Spirit joyns himself with this Chariot of the Word then it becomes effectual 2. Be exhorted to prize the Word written Iob 23.12 David valued the Word more precious than Gold What would the Martyrs have given for a Leaf of the Bible The Word is the Field where Christ the Pearl of price is hid In this Sacred Mine we dig not for a Wedge of Gold but a Weight of Glory 1. The Scripture is a Sacred Collyrium or Eye-salve to illuminate us Prov. 6.23 The Commandment is a Lamp and the Law is Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem Alexandrinus The Scripture is the Card and Compass by which we Sail to the New Ierusalem 2. The Scripture is a Soveraign Cordial in all Distresses What are the Promises but the Water of Life to renew fainting Spirits Is it sin troubles there is a Scripture Cordial Psal. 65.3 Iniquities prevail against me as for our Transgressions thou shalt purge them away or as it is in Hebrew Te eapperem Thou shalt cover them Is it outward Affliction disquiets there is a Scripture Cordial Psal. 91.15 I will be with him in trouble not only to behold but to uphold Thus as in the Ark was laid up Manna Promises are laid up as Manna in the Ark of Scripture 3. The Scripture will make us wise Wisdom is above Troubles Psal. 119.104 By thy Precepts I get understanding What made Eve so desire the Tree of Knowledge Gen. 3.6 It was a Tree to make one wise The Scriptures teach a Man to know himself they discover Satan's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snares and stratagems 2 Cor. 2.11 They make one wise to Salvation 2 Tim. 3.15 O then highly prize the Scriptures I read of Queen Elizabeth at her Coronation she received the Bible presented to her with both her Hands and kissing it laid it to her Breast saying That that Book
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
me But if it be of Faith where is boasting Faith fetcheth all from Christ and gives all the glory to Christ 't is most humble Grace Hence it is God hath singled out this Grace to be the Condition of the Covenant And if Faith be the Condition of the Covenant of Grace it excludes desperate presumptuous Sinners from the Covenant They say there is a Covenant of Grace and they shall be saved but did you ever know a Bond without a Condition The Condition of the Covenant is Faith and if thou hast no Faith thou hast no more to do with the Covenant than a Foreigner or a Country Farmer with the City Charter Use 1. of Information See the amazing Goodness of God to enter into Covenant with us He never entred into Covenant with the Angels when they fell It was much Condescension in God to enter into Covenant with us in a state of Innocency but it was more to enter into Covenant with us in a state of Enmity In this Covenant of Grace we may see the Cream of God's Love and the working of his Bowels to sinners This is a Marriage-Covenant Ier. 3.14 I am married to you saith the Lord. In the New Covenant God makes himself over to us and what can he give more And he makes over his Promises to us and what better Bond can we have Use 2. of Trial. Whether we are in Covenant with God There are three Characters 1. God's Covenant People are an humble People 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye clothed with humility God's People esteem of others better then themselves they shrink into nothing in their own thoughts Phil. 2.3 David cries out I am a worm and no man Psal. 22.6 though a Saint though a King yet a Worm When Moses's Face shin'd he covered it with a Vail God's People when they shine most in Grace are covered with the Vail of Humility Pride excludes from the Covenant God resisteth the proud 1 Pet. 5.5 and sure such are not in Covenant with God whom he resists 2. A People in Covenant with God are a willing People though they cannot serve God perfectly they serve him willingly They do not grudge God a little time spent in his Worship they do not hesitate or murmur at Sufferings they will go through a Sea and a Wilderness if God calls Psal. 110.3 Thy people shall be a willing people Hebr. gnam nedabot a people of willingness This spontanity and willingness is from the attractive Power of God's Spirit the Spirit doth not impellere force but trahere sweetly draw the Will and this willingness in Religion makes all our Services accepted God doth sometimes accept of willingness without the work but never the work without willingness 3. God's Covenant People are a consecrated People they have holiness to the Lord written upon them Cast a placent superis Deut. 7.6 Thou art an holy people to the Lord thy God God's Covenant People are separated from the World and sanctified by the Spirit The Priests under the Law were not only to wash in the great Laver but were araied with glorious Apparel Exod. 28.2 This was Typical to shew God's People are not only washed from gross sin but adorned with holiness of heart they bear not only God's Name but Image Tamerlain refused a Pot of Gold when he saw it had not his Fathers stamp upon it but the Roman stamp Holiness is God's stamp if he doth not see this stamp upon us he will not own us for his Covenant People Use 3. of Exhort To such as are out of Covenant labour to get into Covenant and have God for your God How glad would the old World have been of an Ark How industrious should we be to get within the Arke of the Covenant Consider 1. the Misery of such as live and die out of Covenant with God 1. Such have none to go to in an hour of distress When Conscience accuseth when Sickness approacheth which is but an Harbinger to bespeak a Loding for Death then what will you do whither will you fly will you look to Christ for help He is a Mediator only for such as are in Covenant O! how will you be filled with horrour and despair and be as Saul 1 Sam. 15.28 The Philistines make war against me and the Lord is departed 2. Till you are in Covenant with God there is no Mercy The Mercy-Seat was placed upon the Ark and the Mercy-Seat was no larger then the Ark to shew that the Mercy of God reacheth no further then the Covenant 2. The Excellency of the Covenant of Grace it is a better Covenant then the first made with Adam 1. Because it is more friendly and propitious Those Services which would have been rejected in the first Covenant are accepted in the second Here God accepts of the Will for the Deed 2 Cor. 8.10 here sincerity is crowned In the Covenant of Grace wherein we are weak God will give strength and wherein we come short God will accept of a Surety 2. It is a better Covenant because it is surer 2 Sam. 23.5 Thou hast made with me an everlasting Covenant ordered in all things and sure The first Covenant was not sure it stood upon a tottering foundation Works Adam had no sooner a stock of Righteousness to trade with but he broke but the Covenant of Grace is sure it is confirmed with God's Decree and it rests upon two mighty Pillars the Oath of God and the Blood of God 3. It hath better Priviledges The Covenant of Grace brings preferment Our Nature is now more enobled we are rais'd to higher Glory then in Innocency we are advanced to sit upon Christ's Throne Rev. 3.21 we are by virtue of the Covenant of Grace nearer to Christ then the Angels They are his Friends we his Spouse 3. God is willing to be in Covenant with you Why doth God woe and beseech you by his Ambassadors to be reconciled if he were not willing to be in Covenant Object I would fain be in Covenant with God but I have been a great sinner and I fear God will not admit me into Covenant Resp. If thou seest thy sins and loathest thy self for them yet God will take thee into Covenant Isa. 43.24 Thou hast wearied me with thy iniquities I even I am he that blotteth out thy transgressions As the Sea covers great Rocks so God's Covenant-Mercy covers great Sins Some of the Jews that crucified Christ yet had their sins washed away in his Blood Object But I am not worthy that ever God should admit me into Covenant Answ. It never came into God's thoughts to make a New Covenant upon Terms of Worthiness If God should shew Mercy to none but such as are worthy then he must shew Mercy to none at all But it is God's design in the New Covenant to advance the riches of Grace to love us freely and when we have no worthiness of our own to accept us through Christ's worthiness Therefore
the Law upon us and throw us into Hell-Prison By Confession we give Glory to God Iosh. 7.19 My Son give Glory to the God of Israel and make Confession to him Say that God were Righteous if he should strain upon all we have If we confess the debt God will forgive it 1 Ioh. 1.9 If we confess our sins he is just to forgive do but confess the Debt and God will cross the Book Ps. 32.5 I said I will confess my Transgression to the Lord and thou forgavest me 3. Labour to get our spiritual Debts paid that is by our Surety Christ. Say Lord have patience with me and Christ shall pay thee all He hath laid down an infinite Price The Covenant of Works would not admit of a Surety it demanded Personal Obedience But this Priviledge we have by the Gospel which is a Court of Chancery to relieve us that if we have nothing to pay God will accept of a Surety Believe in Christ's Blood and the debt is paid Luk 11.4 And forgive us our sins for we also forgive every one that is indebted to us IN the Words are two Parts 1. A Petition forgive us our Sins 2. A Condition for we also forgive every one that is indebted to us Our forgiving others is not a Cause of God's forgiving us but it is a Condition without which God will not forgive us 1. I begin with the first the Petition Remitte nobis peccata nostra Forgive us our Sins A Blessed Petition the ignorant world say who will shew us any good Ps. 4.6 meaning a good Lease a good Purchase but our Saviour here teacheth us to pray for that which is more noble and will stand us in more stead the pardon of sin Forgive us our Sins Forgiveness of sin is a Primary Blessing it is one of the first Mercies God bestows Ezek. 36.25 I will sprinkle clean water upon you that is Forgiveness When God pardons there is nothing he will stick at to do for the Soul He will Adopt Sanctifie Crown Quest. 1. What Forgiveness of Sin is Resp. It is God's passing by Sin Micah 7.18 his wiping off the score and giving us a Discharge The nature of Forgiveness will more clearly appear 1. By opening some Scripture-phrases 2. By laying down some divine Aphorisms and Positions 1. By opening some Scripture-phrases 1. To forgive Sin is to take away Iniquity Iob 7.21 Why dost not thou take away mine Iniquity The Hebrew Word Vethagnabir signifies to lift off 'T is a Metaphor taken from a man that carries an heavy Burden ready to sink him and another comes and lifts off this Burden So when the heavy burden of sin is on us God in pardoning lifts off this burden from the Conscience and lays it upon Christ. Isa. 53.6 He hath laid on him the Iniquity of us all 2. To forgive sin is to Cover sin Ps. 85.2 Thou hast covered all their sin This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence so as he sees it not but he doth so cover it as he will not impute it 3. To forgive sin is to blot it out Isa. 43.25 I am he that blotteth out thy Transgressions The Hebrew Word Mecha to blot out alludes to a Creditor who when his Debtor hath paid him blots out the debt and gives him an Acquittance So God when he forgives sin blots out the Debt he draws the red Lines of Christ's Blood over our sins and so crosseth the Debt-Book 4. To forgive sin is for God to scatter our sins as a Cloud Isa. 44.22 I have blotted out as a thick Cloud your Transgressions Sin is the Cloud interposeth God dispels the Cloud and breaks forth with the light of his Countenance 5. To forgive sin is for God to cast our sins into the depths of the Sea Micah 7.19 which implies Gods burying them out of sight that they shall not rise up in judgment against us Thou wilt cast all their sins into the depths of the Sea God will throw them in not as Cork that riseth again but as Lead that sinks to the bottom 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions Aphorism 1. Every sin is Mortal and needs Forgiveness I say Mortal that is deserves death God may relax the Rigour of the Law but every sin merits Damnation The Papists distinguish of Mortal Sins and Venial Some sins are ex Surreptione they creep unawares into the mind as vain Thoughts sudden Motions of Anger and Revenge these saith Bellarmine are in their own nature venial it is true the greatest sins are in one sence Venial that is God is able to forgive them but the least sin is not in its own nature Venial but deserves Damnation We read of the Lusts of the Flesh Rom. 13.14 and the Works of the Flesh Gal. 5.19 the Lusts of the Flesh are sinful as well as the Works of the Flesh. That which is a Transgression of the Law merits damnation but the first stirrings of Corruption are a breach of the Royal Law Rom 7.7 Prov. 24.9 therefore they merit damnation So that the least sin is mortal and needs Forgiveness Aphorism 2. It is God only that forgives sin To pardon sin is one of the Iura Regalia the Flowers of God's Crown Mark 2.7 Who can forgive sins but God only It is most proper for God to pardon sin only the Creditor can remit the debt Sin is an Infinite Offence and no finite Power can discharge an infinite Offence That God only can forgive sin I prove thus No man can take away sin unless he be able to infuse Grace for as Aquinas saith with Forgiveness is always infusion of Grace but no man can infuse Grace therefore no man can forgive sin He only can forgive sin who can remit the Penalty but 't is only God's Prerogative-Royal to forgive sin Object 1. But a Christian is charged to forgive his Brother Col. 3.13 Forgiving one another Answ. In all second table sins there are two distinct things 1. Disobedience against God 2. Injury to Man That which man is requir'd to forgive is the wrong done to himself but the wrong done to God he cannot forgive Man may remit a Trespass against himself but not a Transgression against God Object 2. But the Scripture speaks of the Power committed to Ministers to forgive sin Iohn 20.23 Whose soever sins ye remit they are remitted unto them Answ. Ministers cannot remit sin authoritatively and effectively but only declaratively They have a special Office and Authority to apply the Promises of pardon to broken Hearts When a Minister sees one humbled for sin yet is afraid God hath not pardoned him and is ready to be swallowed up of Sorrow in this case a Minister for the easing of this man's Conscience may in the Name of Christ declare to him that he is pardoned the Minister doth not forgive sin by
Luk. 4.13 as if he meant to come again When we have gotten the better of Satan we are apt to grow secure to lay aside our Armour and leave off our Watch which when Satan perceives then he comes upon us with a new Temptation and wounds us He deals with us as David did with the Amalekites when they had taken the spoil and were secure 1 Sam. 30.16 They were spread upon the Earth eating and drinking and dancing then Vers. 17. David smote them and there escaped not a man of them Therefore after we have got the better of the Tempter we must do as Mariners in a Calm mend our Tackling as not knowing how soon another storm may come Satan may for a time retreat that he may afterwards come on more fiercely He may go away a while and bring seven other Spirits with him Luk. 11.26 Therefore be not Secure but stand upon your Watch-tower Lie in your Armour always expect a Fight Say as he that hath a short respit from an Ague I look every day when my Fit should come So say I look every day when the Tempter should come I will put my self into a Warlike posture Satan when he is beaten out of the Field is not beaten out of heart he will come again He had little hope to prevail against Christ Christ gave him three deadly wounds and made him retreat yet he departed onely for a Season If the Devil cannot conquer us yet he knows he shall molest us if he cannot destroy us he will disturb us Therefore we must with the Pilot have our Compass ready and be able to turn our Needle to any Point where Temptation shall blow If the Tempter come not so soon as we expect yet by putting our selves into a posture we have this advantage we are always Prepared To conclude all Let us oft make this Prayer Lead us not into Temptation If Satan wooes us by a temptation let us not give Consent But in case a Christian hath through weakness and not out of design yielded to a temptation yet let him not cast away his Anchor Take heed of Despair this is worse than the fall it self Christian steep thy soul in the brinish Waters of Repentance and God will be appeased Repentance gives the Soul a Vomit Christ loved Peter after his denial of him and sent the first news of his Resurrection to him Go tell the Disciples and Peter 'T is an Error to think that one act of sin can destroy the Habit of Grace 'T is a wrong to God's Mercy and a Christian's Comfort to make this despairing conclusion that after one hath fallen by temptation his Estate is irrecoverable Therefore Christian if thou hast fallen with Peter repent with Peter and God will be ready to seal thy Pardon Matt. 6.13 But deliver us from Evil. 2. THe Second Branch of this Sixth Petition is Libera nos a malo Deliver us from evil There is more in this Petition than is expressed The thing Expressed is that we may be kept from Evil The thing farther intended is that we may make a Progress in Piety Titus 2.11 Denying ungodliness and worldly lusts there is being delivered from Evil that we should live soberly righteously and godly there is a progress in Piety I begin with the first thing in this Petition Expressed Deliver us from Evil. Quest. What Evil do we Pray to be delivered from Answ. 1. In General from the evil of sin 2. More particularly we Pray to be delivered First From the Evil of our own Heart it is called an Evil Heart Heb. 3.12 Secondly From the Evil of Satan He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One Matt. 13.19 Thirdly From the Evil of the World it is called the present evil World Gal. 1.4 1. In General Deliver us from evil We Pray to be delivered from the evil of sin Not that we pray to be delivered immediately from the Presence and In-being of sin for that cannot be in this life We cannot shake off this Viper but we Pray that God will deliver us more and more from the Power and Practice from the Scandalous Acts of Sin which cast a Reflection upon the Gospel Sin then is the Deadly Evil we pray against Deliver us from Evil With what Pencil shall I be able to draw the deformed face of sin The Devil would Baptize sin with the Name of Vertue 'T is easie to lay fair Colours on a Black Face But I shall endeavour to shew you what a Prodigious Monster sin is and there is great reason we should pray Deliver us from evil Sin is as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding sinful Rom. 7.13 Sin is the very Spirits of Mischief distilled 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accursed thing Josh. 7.13 That sin is the most execrable evil appears several ways 1. Look upon Sin in its Original 2. Look upon Sin in its Nature 3. Look upon Sin in the Judgment and Opinion of the Godly 4. Look upon Sin in the Comparative 5. Look upon Sin in the manner of cure 6. Look upon Sin in its direful effects and when you have seen all these you will apprehend what an horrid evil sin is and what great reason we have to pray Deliver us from evil 1. Look upon sin in its Original it fetcheth its pedigree from Hell Sin is of the Devil Iohn 8.44 Sin calls the Devil Father it is Serpentis venenum as Austin saith it is the Poison the Old Serpent hath spit into our Virgin Nature 2. Look upon Sin in its Nature and so it is evil 1. See what the Scripture compares it to Sin hath got a bad name 't is compared to the Vomit of Dogs 2 Pet. 2.22 to a menstruous Cloath Isa. 30.22 which as Ierom saith was the most unclean thing under the Law it is compared to the Plague 1 Kin. 8.38 to a Gangrene 2 Tim. 2.17 persons under these diseases we would be loth to Eat and Drink with 2. Sin is evil in its Nature as it is injurious to God three ways 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Royal Law 1 John 3.4 Sin is a transgression of the Law It is Crimenlaesae Majestatis High Treason against Heaven What greater injury can be offered to a Prince than to trample upon his Royal Edicts Neh. 9.26 They have cast thy Laws behind their Backs 2. Sin is a contumacious affront to God ' it s a walking contrary to him Lev. 26.40 the Hebrew word for sin Pashang signifies Rebellion sin flies in the Face of God Iob 15.25 He stretcheth out his hand against God we ought not to lift up a thought against God much less to lift up an hand against him but the sinner doth so Sin is Deicidium it would not only un-throne God but Ungod him if Sin could help it God should be no longer God 3. Sin is injurious to God as it is an act of high ingratitude God feeds a sinner Screens off
Heaven Use 1. It shews us what should not be our chief End not to get great Estates not to lay up Treasures upon Earth This is the Degeneracy of Mankind since the Fall their great Design is to compass the Earth and grow Rich and this they make their Finis ultimus their chief End Cassa caduca pluris faciunt quam coelestia Cavidro These never think of glorifying God they trade for the World but are not Factors for Heaven Eccles. 9.3 Madness is in their heart while they live sometimes they never arrive at an Estate they do not get the Venison they hunt for or though they do what have they that which will not fill the Heart no more then the Marriner's Breath will fix the Sails of a Ship like a fair Picture drawn on the Ice and to spend all one's time as Israel in gathering Straw but remember not the End of living to glorifie God Eccles. 5.16 What profit hath he that laboured for the wind And these things are soon gone Use 2. It reproves such 1. as bring no Glory to God They do not answer the End of their Creation their time is not true lived but time lost they are like the Wood of the Vine Ezek. 15.2 Their Lives are as St. Bernard speaks Aut peccatum aut sterilitas Either Sinfulness or Barrenness Telluris inutile pondus God will one day ask such a question as King Ahasuerus did Esther 6.3 What honour and dignity hath been done to Mordicai So will the Lord say What honour hath been done to me What Revenues of Glory have you brought into my Exchequer There is none here present but God hath put you in some Capacity of glorifying him the Health he hath given you the Parts Estate Seasons of Grace these all are Opportunities put into your hand to glorifie him and be assur'd God will call you to account to know what you have done with the Mercies he hath intrusted you with and what Glory you have brought to him The Parable of the Talents Matth. 25.15 where the Man with the five Talents and the two Talents are brought to a Reckoning doth evidently shew that God will call you to a strict Account to know how you have traded with your Talents and what Glory you have brought to him Now how sad will it be with them that hide their talent in a napkin that bring God no Glory at all Verse 30. Cast ye the unprofitable servant into outer darkness It is not enough for you to say that you have not dishonoured God you have not lived in gross Sin but what Good have you done what Glory have you brought to God It is not enough for the Servant of the Vineyard that he doth no hurt in the Vineyard he doth not break the Trees or destroy the Hedges if he doth not do service in the Vineyard he looseth his Pay If you do not good in your Place not glorifie God you will lose your Pay miss of Salvation Oh think of this all you that live Unserviceably Christ cursed the barren Fig-tree 2. It reproves such as are so far from bringing Glory to God that they rob God of his Glory Mal. 3.8 Will a man rob God yet ye have robbed me They rob God who take the Glory due to God to themselves 1. If they have gotten an Estate they ascribe all to their own Wit and Industry they set the Crown upon their own Head not considering that Deut. 8.18 Thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth 2. If they do any Duty of Religion they look asquint to their own Glory Matth. 6.5 That they may be seen of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may be set upon a Theatre that others may admire and canonize them The Oil of Vain-glory feeds their Lamp how many hath the Wind of Popular Breath blown to Hell Quos non gula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superavit Cyprian Whom the Devil could not destroy by Intemperance he hath by Vain-glory. 3. It reproves them who fight against God's Glory Acts 5.39 Lest ye be found to fight against God Quest. But who do fight against God's Glory Resp. Such as do oppose that whereby God's Glory is promoted God's Glory is much promoted in the preaching of the Word because it is his Engine whereby he converts Souls Now such as would hinder the preaching of the Word these fight against God's Glory 1 Thess. 2.16 Forbidding us to speak to the Gentiles that they might be saved Dioclesian who raised the tenth Persecution against the Christians did prohibit Church-meetings and would have the Temples of the Christians to be razed down Such as hinder Preaching do as the Philistines that stop'd the Wells they stop the Well of the Water of Life they take away the Physitians that should heal Sin-sick Souls Ministers are Lights Matth. 5.14 and who but Thieves hate the Light These Persons do directly strike at God's Glory and what an Account will they have to give to God when he shall charge the Bloud of Mens Souls upon them Luke 11.52 Ye have taken away the key of knowledge ye entred not in yourselves and they that were entring in ye hindred If there be either Justice in Heaven or Fire in Hell they shall not go unpunished Use 4. Exhortation Let us every one in our place make this our chief End and Design to glorifie God 1. Let me speak to Magistrates God hath put much Glory upon them Psal. 82.6 I have said ye are gods And will not they glorify him whom he hath put so much Glory upon Magistrates should be zealous for God's Worship and Day they should not let the Sword rust in the Scabbard but draw it out for the cutting down of Sin 2. Ministers how should they study to promote God's Glory God hath intrusted them with two the most precious Things his Truths and the Souls of his People Ministers are by vertue of their Office to glorifie God 1. They must glorifie God by labouring in the Word and Doctrine 2 Tim. 4.1 I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead Preach the word be instant in season out of season c. It was St. Augustine's Wish That Christ at his coming might find him Aut Precantem aut Praedicantem either Praying or Preaching 2. Ministers must glorifie God by their Zeal and Sanctity The Priests under the Law before they served at the Altar did wash in the Lavor Such as serve in the Lord's House must first be washed from gross Sin in the Lavor of Repentance 'T is matter of Grief and Shame to think how many who call themselves Ministers do instead of apparently bringing Glory to God Dishonour God their Lives as well as Doctrines are Heterodox they are not free from the Sins which they reprove in others Plutarch's Servant upbraided him It is not as my Master Plutarch saith he hath written a
very poor and now being warned of the Angel to go into Aegypt Matth. 2.13 the Virgin had scarce enough to bear her Charges thither see now how God provides for her before-hand he by his Providence sends the Wise-men from the East and they bring costly Gifts Gold Myrrh and Franckincence and present there to Christ And now the Virgin had enough to defray her Charges unto to Aegypt God's Children sometimes scarce know how they are fed and yet Providence feeds them Psal. 37.3 Verily thou shalt be fed If God will give his People a Kingdom when they dye he will not deny them daily Bread while they live 3. God's Providence reaches to all Affairs and Occurrences in the World there is nothing that stirs in the World but God hath by his Providence the over-ruling of it The raising of a Man to Honour whence is this but through Divine Providence Psal. 75.7 He puts down one and sets up another Success and Victory in Battel is the result of Providence Saul had the Victory but God wrought the Salvation 1 Sam. 11.13 That among all Virgins that were brought before the King that Esther should find Favour in the Eyes of the King was not without God's special Providence for by this means the Lord saved the Iews alive that were destinat'd to Destrustion Providence reaches to the least of things to the Birds and Pismire Providence feeds the young Raven when the Dam forsakes it and will give it no Food Psal. 147.9 Providence reaches to the very Hairs of our Head Matth. 10.30 The hairs of your head are numbred and surely if Providence reaches to our Hairs then much more to our Souls And thus you have seen that the Providence of God reaches to all Places to all Persons to all Occurrences and Affairs Now there are two Objections against this Doctrine Object 1. But may some say There are many things done in the World which are Excentrecal they are very disorderly and irregular and surely the Providence of God doth not â—each to these things Answ. Yes these things that seem to us irregular God makes use of to his own Glory For Instance Suppose you were in a Smith's Shop and there should see several sorts of Tools some crooked some bowed others hook'd would you condemn all these things for nought because they do not look handsome the Smith makes use of them all for the doing of his Work Thus it is with the Providence of God they seem to us to be very crooked and strange yet they all carry on God's Work I shall clear this to you in two particular Cases 1 st God's People are low why this seems to be very much out of order that these that are best should be in the lowest Condition but there is much Wisdom to be seen in this Providence as appears thus 1. Perhaps the hearts of the Godly were lifted up with Riches or with Success now God comes with an humbling Providence to Afflict them and Fleece them better is the Loss that makes them Humble then the Success that makes them Proud Again 2. if the Godly were not sometimes afflicted and suffer'd an Eclipse in their outward Comforts how could their Graces be seen their Faith and Patience If it were always Sunshine we should see no Stars if we should have always Prosperity it would be hard to see the Actings of Mens Faith Thus you see God's Providences are wise and regular though to us they seem very strange and crooked 2 dly Here 's another Case the Wicked flourish this seems to be very much out of order ay but God in his Providence sees good sometimes that the worst of Men should be exalted they may do some work to God though against their will Isa. 10.7 God will be in no Man's debt God makes use of the Wicked sometimes to protect and shield his Church he makes use of them to refine and purifie his People Hab. 1.12 Thou hast ordained them for correction As if the Prophet had said Thou hast ordain'd the Wicked to correct thy Children And indeed as Austin saith well We are beholding to wicked Men who against their wills do do us good As the Corn is beholding to the Flayl to thresh off its Husks or as the Iron is beholding to the File to brighten it so the Godly are beholding to the Wicked tho' it be against their will to brighten and refine their Graces Now then if the Wicked do God's own Work though against their will God will not let them be Loosers by it he will raise them in the World exalt them and wring out the Waters of a full Cup to them Thus you see these Providences are wise and regular which to us seem strange and crooked Object 2. But may some say if God hath a hand in ordering all things that fall out why then he hath a hand in the Sins of Men I answer No by no means he hath no hand in any Man's sin God cannot go contrary to his own Nature he cannot do any unholy Action no more then the Sun can be said to be darkned Here you must take heed of two things as you must take heed of making God ignorant of Mens sins so you must take heed of making God to have a hand in Mens sins Is it a thing likely that God is the Author of Sin that is an Avenger of it Is it a likely thing that God should make a Law against Sin and then have a hand in breaking his own Law is that likely And therefore to answer the Objection God in his Providence doth permit Mens sins Acts 14.16 He suffered all nations to walk in their own ways God permitted their sin and he would never permit their sin if he could not bring good out of it as the Apothecary can make a Treakle of Poison Had not Sin been at all permitted God's Justice in punishing Sin and his Mercy in pardoning Sin had never been so well known The Lord is pleas'd to permit it but he had no hand in it Object But is it not said that God hardned Pharoah's Heart here 's more then God's bear permitting of Sin Answ. God doth not infuse Evil into Men only he withdraws the Influence of his Graces and then the Heart hardens of itself even as Light being withdrawn Darkness presently follows in the Air but it were absurd to say that therefore the Light darkens the Air and therefore you shall observe that Pharoah is said to harden his own Heart Exod. 8.15 God is the cause of no Man's Sin 't is true God hath a hand in the Action where Sin-is but no hand in the Sin of the Action He that plays upon a jarring Instrument he is the cause of the sounding of the Instrument but the jarring is from itself so 't is here the Actions of Men so far as they are natural are from God but so far as they are sinful they are from Men themselves and God has no hand at all in them And
Devil's Image on a Man Malice is the Devil's Eye Hypocrisy his Cloven-foot It turns a Man into a Devil Iohn 6.20 Have not I chosen twelve and one of you is a Devil 2. Sin is a grieving of God's Spirit Eph. 4.30 Grieve not the holy Spirit of God To grieve is more than to anger Quest. How can the Spirit be said to be grieved for seeing he is God he cannot be subject to any passion Resp. This is spoken Metaphorically Sin is said to grieve the Spirit because it is an injury offered to the Spirit and he takes it unkindly and as it were lays it to heart And is it not much thus to grieve the Spirit The Holy Ghost descended in the likeness of a Dove Sin makes this blessed Dove mourn Were it only an Angel we should not grieve him but much less the Spirit of God Is it not sad to grieve our Comforter 3. Sin is an act of Contumacy against God a walking Antipodes to Heaven Lev. 26.27 If ye will walk contrary to me A sinner tramples upon God's Law crosseth his Will doth all he can to affront yea to spight God The Hebrew word for sin Pashang signifies Rebellion there is the heart of a Rebel in every sin Ier. 44.16 We will do whatsoever proceedeth out of our mouth to burn Incense to the Queen of Heaven Sin strikes at the very Deity Peccatum est Dei-cidium Sin would not only unthrone God but un-God him If the sinner could help it God should no longer be God 4. Sin is an act of disingenuity and unkindness God feeds the sinner keeps off evils from him be miracles him with Mercy but the sinner not only forgets God's Mercies but abuseth them he is the worse for Mercy like Absolom who as soon as David had kissed him and took him into favour plotted Treason against him 2 Sam. 15.10 Like the Mule who kicks the Damn after she hath given it Milk Vas pertusum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 16.17 is this thy kindness to thy Friend God may upbraid the sinner I have given thee may God say thy Health Strength and Estate thou requirest me evil for good thou woundest me with my own Mercies Is this thy kindness to thy Friend did I give thee life to sin did I give thee wages to serve the Devil 5. Sin is a Disease Isa. 1.5 The whole head is sick Some are sick of Pride others of Lust others of Envy Sin hath distempered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual part 't is a leprosy in the Head it hath poison'd the Vitals Tit. 2.16 Their Conscience is defiled 'T is with a sinner as with a sick Patient his Pallat is distempered the sweetest things taste bitter to him The Word which is sweeter then the Hony-comb tasts bitter to him Isa. 5.20 they put sweet for bitter Thus a Disease and nothing can cure this Disease but the Blood of the Physitian 6. Sin is an irrational thing it makes a Man act not only wickedly but foolishly It is absurd and irrational to prefer the lesser before the greater the Pleasures of Life before the Rivers of Pleasures at God's right hand for evermore Is it not irrational to lose Heaven for the satisfying or indulging the Lust as Lysimachus who for a draught of Water lost a Kingdom Is it not irrational to gratifie an Enemy in sin we do so When Lust or rash Anger burn in the Soul Satan warms himself at this fire Mortalium errores epulae sunt daemonum Mens sins feast the Devil 7. Sin is a painful thing it costs Men much labour in pursuing their sins How do Men tyre themselves in doing the Devil's drudgery Ier. 9.5 They weary themselves to commit iniquity Peccatum est sui ipsius poena What pains did Iudas take to bring about his Treason He goes to the High-Priest and then after to the Band of Soldiers and then back again to the Garden St. Chrysostom saith Vertue is easier than Vice 'T is more pains to some to follow their sins than to others to worship their God While the sinner travails with his sin in sorrow he brings forth it is called serving divers Lusts Tit. 3.3 not enjoy but serve why so because not only of the slavery in sin but the hard labour it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows 8. Sin is the only thing God hath an antipathy against God doth not hate a Man because he is poor or despised in the World you do not hate your Friend because he is sick but that which draws forth the keens of God's hatred is sin Ier. 44.4 O do not this abominable thing which I hate And sure if the sinner dies under God's hatred he cannot be admitted into the Celestial Mansions will God let him live with him whom he hates God will never lay a Viper in his bosom the Feathers of the Eagle will not mix with the Feathers of other â—owls God will not mix and incorporate with a sinner Till sin be removed there is no coming where God is III. See the evil of Sin in the Price paid for it it cost the Blood of God to expiate it O Man saith St. Austin consider the greatness of thy sin by the greatness of the price paid for sin All the Princes on Earth or Angels in Heaven could not satisfie for sin only Christ. Nay Christ's active Obedience was not enough to make atonement for sin but he must suffer upon the Cross for without blood is no remission Hebr. 9.22 O what an accursed thing is sin that Christ should die for it The evil of sin is not so much seen in that one thousand are damned for it as that Christ died for it IV. Sin is evil in the Effects of it 1. Sin hath degraded us of our Honour Reuben by Incest lost his Dignity and though he were the first-born he could not excel Gen. 49.4 God made us in his own Image a little lower than the Angels but sin hath debased us Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him all reverence him because he carries the King's Coat of Arms but let this Coat be pull'd off and he is despised no Man regards him Sin hath done this it hath pluck'd off our Coat of Innocency and now it hath debased us and turned our glory into shame Dan. 11.21 And there shall stand up a vile person This was spoken of Antiochus Epiphanes who was a King and his name signifies illustrious yet sin had degraded him he was a vile person 2. Sin disquiets the Peace of the Soul whatever defiles disturbs as Poison tortures the Bowels corrupts the Blood so doth Sin the Soul Isa. 57.21 Sin breeds a trembling at the heart it creates fears and there is torment in fear 1 Iohn 4.18 Sin makes sad Convulsions in the Conscience Iudas was so terrified with guilt and horrour that he hangs himself to quiet his Conscience And is
and Drunkenness in Noah and Cursing in Iob If God leave a Man to himself how suddenly and scandalously may Original sin break forth in the holiest Men alive 5. Original sin doth mix and incorporate it self with our Duties and Graces 1. With out Duties as the hand which is paralitical or palsy cannot move without shaking as wanting some inward strength so we cannot do any holy action without sinning as wanting a Principle of Original Righteousness As the Leper whatever he touched became unclen if he touched the Altar the Altar did not sanctifie him but he polluted the Altar such a Leprosy is Original sin it defiles our Prayers and Tears we cannot write without blotting Though I do not say that the holy Duties and good Works of the Regenerate are sins for that were to reproach the Spirit of Christ by which they are wrought yet this I say that the best works of the godly have sin cleaving to them only Christ's Blood makes atonement for our holy things 2. With our Graces There is some Unbelief mixed with Faith Lukewarmness with Zeal Pride with Humility As bad Lungs cause an Astmah or shortness of breath so Original Corruption having infected our heart our Greaces breath now very faintly 6. Original sin is a vigorous active Principle within us it doth not lye still but is ever exciting and stirring us up to evil it is an Inmate very unquiet Rom. 7.15 What I hate that do I. How came Paul to do so Original sin did irritate and stir him up to it Original sin is like Quicksilver always in motion when we are asleep sin is awake in the Fancy Original sin sets the Head a plotting evil and the Hands a working it it hath in it principium motus not quiet is it is like the Pulse ever beating 7. Original sin is the cause of all Actual it is fomes peccati it is the Womb in which all actual sins are conceived Hence come Murders Adulteries Rapines it is the Trojan Horse out of which a whole Army of Impieties come Though Actual sins may be more scandalous yet Original sin is more heinous the Cause is more then the Effect 8. It is not perfectly cured in this Life Grace though it doth subdue sin yet not wholly remove it Though we are like Christ having the first fruits of the Spirit yet we are unlike him having the remainders of the Flesh. There are two Nations in the Womb. Original sin is like that Tree Dan. 4.23 though the Branches of it were hewen down and the main body of it yet the stumps and root of the Tree were left Though the Spirit be still weakning and hewing down sin in the godly yet the stump of Original sin is still left it is a Sea that will not in this Life be dried up Quest. But why doth God leave Original Corruption in us after Regeneration he could quite free us from it if he pleased Resp. 1. He doth it to shew the power of his Grace in the weakest Believer Grace shall prevail against a Torrent of Corruption Whence is this the Corrupion is ours but the Grace is Gods 2. God leaves Original Corruption to make us long after Heaven when there shall be no Sin to defile no Devil to tempt When Elias was taken up to Heaven his Mantle dropped off so when the Angels shall carry us up to Heaven this Mantle of sin shall drop off we shall never complain more of an aking head or an unbelieving heart Use 1. If Original sin be propagated to us and will be inherent in us while we live here then it Confutes the Libertines and Quakers who say they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without sin they hold Perfection they shew much Pride and Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see the Seeds of Original sin remain in the best Eccles. 7.20 There is not a just man lives and sins not And St. Paul complained of a body of death Rom. 7.24 Grace though it doth purifie Nature it doth not perfect it Object But doth not the Apostle say of Believers that their old man is crucified Rom. 6.6 and they are dead to sin Rom. 7.11 Resp. They are dead 1. Spiritually they are dead as to the Reatus the guilt of it and as to the Regnum the power of it the love of sin is crucified 2. They are dead to sin Legally as a Man that is Sentenced to Death is dead in Law so they are legally dead to Sin there is a Sentence of Death gone out against sin it shall die and drop into the Crave but at the present sin hath its Life lengthened out nothing but Death of the Body can quite free us from the Body of Death Use 2. Let us lay to heart Original sin and be deeply humbled for it it cleaves to us as a Disease it is an active Principle in us stirring us up to Evil. Original sin is worse then all Actual sin the Fountain is more then the Stream Some think as long as they are civil they are well enough I but thy Nature is poisoned thou hast a proud lustful envious Nature a River may have fair Streams but Vermin at bottom Thou carriest an Hell about thee thou canst do nothing but thou defilest it thy Heart like muddy ground defiles the purest Water that runs thorow it Nay though thou art Regenerate there is much of the Old Man in the New Man O how should Original sin humble us This is one reason God hath left Original sin in us because he would have it as a Thorn in our side to humble us as the Bishop of Alexandria after the People had embraced Cristianity destroyed all their Idols but one that the sight of that Idol might make them loath themselves for their former Idolatry So God leaves Original sin to pull down the Plumes of Pride Under our silver Wings of Grace are black feet 2. Let the sence of this make us daily look up to Heaven for help beg Christ's Blood to wash away the guilt of sin and his Spirit to mortifie the power of it beg further degrees of Grace Gratiam Christi eò obnixiùs ambiamus though Grace cannot make sin to be yet not to reign though Grace cannot expel sin it can repel it and for our Comfort where Grace makes a Combat with sin Death shall make a Conquest 3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts The Sin of our Nature is like a sleeping Lion the least thing that awakens it makes it rage The Sin of our Nature though it seem quiet and lies as Fire hid under the Embers yet if it be a little stirr'd and blown up by a Temptation how quickly may it flame forth into scandalous Evils therefore we had need always walk watchfully Mark 13.37 I say to you all watch A wandring heart needs a watchful Eye MAN's Misery by the FALL Quest. XIII WHat is the Misery of that Estate whereinto Man fell
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
Hence that saying of St. Augustine Surgunt indocti rapiunt coelum the unlearned Men rise up and take Heaven they know the Truths of Christ more savingly then the great admired Rabbies The duller the Scholar the more is his skill seen that teacheth Hence it is Christ delights in teaching the Ignorant to get himself more Glory Isa. 35.5 The eyes of the blind shall be opened and the ears of the deaf shall be unstopped Who would go to teach a blind or a deaf Man yet such dull Scholars Christ teacheth Such as are blinded with Ignorance they shall see the Mysteries of the Gospel and the deaf Ears shall be unstopped 3. Wait upon the Means of Grace which Christ hath appointed Though Christ teacheth by his Spirit yet he teacheth in the use of Ordinances Wait at the Gates of Wisdoms door Ministers are Teachers under Christ Eph. 4.11 Pastors and Teachers We read of Pitchers and Lamps within the Pitchers Iudges 7.16 Ministers are Earthen Vessels but these Pitchers have Lamps within them to light Souls to Heaven Christ is said to speak to us from Heaven now Hebr. 12.25 viz. by his Ministers as the King speaks by his Ambassador Such as wean themselves from the Breast of Ordinances seldom thrive either they grow light in their Head or lame in their Feet The Word preached is Christ's Voice in the Mouth of the Minister and they that refuse to hear Christ speaking in the Ministry Christ will refuse to hear them speaking on their Death-bed 4. If you would have the Teachings of Christ walk according to that Knowledge which you have already Use your little knowledge well and Christ will teach you more Iohn 7.17 If any man will do his will he shall know of my Doctrine whether it be of God or whether I speak of my self A Master seeing his Servant improve a little Stock well gives him more to trade with Use 3. If you have been taught by Christ savingly be thankful It is your Honour to have GOD for your Teacher and that he should teach you and not others is matter of admiration and gratulation O how many knowing men are ignorant They are not taught of God they have CHRIST's Word to enlighten them but not his Spirit to sanctifie them But that you should have the Inward as well as the Outward Teaching that Christ should anoint you with the Heavenly Unction of his Spirit that you can say as he Iohn 9.25 One thing I know that whereas I was blind I now see O! how thankful should you be to Christ who hath revealed his Father's Bosom Secrets unto you Iohn 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him If Alexander thought himself so much obliged to Aristotle for the Philosophical Instructions he learned from him O how are we bound to Jesus Christ this great Prophet for opening to us the Eternal Purposes of his Love and revealing to us the Mysteries of the Kingdom of Heaven CHRIST's Priestly Office Quest. XV. HOw doth Christ execute the Office of a Priest Resp. In his once offering up of himself a Sacrifice to satisfie Divine Justice and reconcile us to GOD and in making continual Intercession for us Heb. 9.26 Now once in the end of the world hath he appear'd to put away sin by the Sacrifice of himself Quest. What are the parts of Christ's Priestly Office Resp. Christ's Priestly Office hath two Parts his Satisfaction and Intercession 1. His SATISFACTION and this consists of two Branches 1. His Active Obedience Matth. 3.15 He fulfillâ—d all righteousness Christ did every thing which the Law required his holy Life was a Perfect Commentary upon the Law of God and he obeyed the Law for us 2. His Passive Obedience Our Guilt being transferred and imputed to him he did undergo the Penalty which was due to us He appeared to put away sin by the sacrifice of himself The Paschal Lamb slain was a Type of Christ who was offered up in Sacrifice for us Sin could not be done away without Bloud Heb. 9.22 Without bloud is no remission Christ was not only a Lamb without spot but a Lamb slain Quest. Why was it require there should be a Priest Resp. There needed a Priest to be an Umpire to mediate between a Guilty Creature and an Holy God Quest. How could Christ suffer being God Resp. Christ suffered only in the Humane Nature Quest. But if only Christ's Humanity suffered how could his suffering satisfie for Sin Resp. The Humane Nature being united to the Divine the Humane Nature did suffer the Divine did satisfie Christ's Godhead as it did support the Humane Nature that it did not faint so it did give Vertue to his Sufferings The Altar sanctifies the thing offered on it Matth. 23.19 so the Altar of Christ's Divine Nature sanctified the Sacrifice of his Death and made it of infinite value Quest. Wherein doth the Greatness of Christ's sufferings appear Resp. In the Sufferings of his Body he suffered truly not only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Appearance the Apostle calls it Mors Crucis The Death of the Cross Phil. 2.8 Tully when he speaks of this kind of Death Quid dicam in crucem toilere though he were a great Orator he wanted words to express it The thoughts of this made Christ sweat drops of Bloud in the Garden Luke 22.44 It was an ignominious painful cursed Death Christ suffered in all his Senses 1. In his Eyes they beheld two sad Objects he saw his Enemies insulting and his Mother weeping 2. In his Ears his Ears were filled with the Revilings of the People Matth. 27.42 He saved others himself he cannot save 3. In his Smell when their Drivel fell upon his Face 4. In his Tast when they gave him Gall and Vinegar to drink Bitterness and Sharpness 5. In his Feeling his Head suffered with Thorns his Hands and Feet with the Nails Totum pro vulnere Corpus Now was this white Lily dyed of a Purple colour 2. In the Sufferings of his Soul he was pressed in the Wine-press of his Father 's Wrath. This caused that Vociferation and Outcry on the Cross My God my God Cur deseruisti Christ suffered a double Eclipse upon the Cross an Eclipse of the Sun and an Eclipse of the Light of God's Countenance How bitter was this Agony The Evangelist useth three words to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to be amazed Mark 14.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began to faint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be exceeding sorrowful Matth. 26.37 Christ felt the Pains of Hell in his Soul though not locally yet equivalently Quest. Why did Christ suffer Resp. Surely not for any desert of his own Dan. 9.26 The Messiah shall be cut off but not for himself it was for us Isa. 53.6 Unus peccat alius plectitor He suffered that he might satisfie God's Justice for us We by our Sins had infinitely wronged God
his Bloud Without Faith Christ himself will not avail us Branch 2. Let us love a Bleeding Saviour and let us show our Love to Christ by being ready to suffer for him Many rejoyce at Christ's Suffering for them but dream not of their Suffering for him Ioseph dreamed of his Preferment but not of his Imprisonment Was Christ a Sacrifice Did he bear God's Wrath for us we should bear Man's Wrath for him Christ's Death was voluntary Psal. 40.7 Lo I come to do thy will O God Luke 12.50 I have a baptism to be baptized with and how am I straitned till it be accomplished Christ calls his Sufferings a Baptism he was to be as it were baptized in his own Bloud And how did he thirst for that time How am I straitned Oh then let us be willing to suffer for Christ Christ hath taken away the Venom and Sting of the Saint's Sufferings there is no Wrath in their Cup. Our Sufferings Christ can make sweet As there was Oyl mix'd in the Peace-Offering So God can mix the Oyl of Gladness with our Sufferings The ringing of my Chain is sweet Musick in my Ears Landgrave of Hesse Life must be parted with shortly what is it to part with it a little sooner as a Sacrifice to Christ as a Seal of our Sincerity and a Pledge of Thankfulness 3. Use of Consolation This Sacrifice of Christ's Bloud may infinitely comfort us This is the Bloud of Atonement Christ's Cross is Cardo salutis Calv. The Hing and Foundation of our Comfort 1. This Bloud comforts in case of Guilt O saith the Soul my sins trouble me why Christ's Bloud was shed for the Remission of Sin Mat. 26.28 Let us see our sins laid on Christ and then they are no more ours but his 2. In case of Pollution Christ's Bloud is an healing and cleansing Bloud 1. It is healing Isa. 53.5 With his stripes we are healed It is the best Weapon-Salve it heals at a distance though Christ be in Heaven we may feel the Vertue of his Bloud healing our bloudy Issue 2. And it is cleansing 'T is therefore compar'd to Fountain-water Zec. 13.1 The Word is a Glass to show us our Spots and Christ's Bloud is a Fountain to wash them away it turns Leprosy into Purity 1 Joh. 1.7 The bloud of Iesus cleanseth us from all our sin There is indeed one Spot so black that Christ's Bloud doth not wash away viz. The Sin against the Holy Ghost Not but that there is Vertue enough in Christ's Bloud to wash it away but he who hath sinned that Sin will not be washed he contemns Christ's Bloud and tramples it under foot Heb. 10.29 Thus we see what a strong Cordial Christ's Bloud is it is the Anchor-hold of our Faith the Spring of our Joy the Crown of our Desires and the only Support both in Life and Death In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud Christ dyed both as a Purchaser and as a Conquerour 1. As a Purchaser in regard of God having by his Bloud obtained our Salvation 2. And as a Conqueror in regard of Satan the Cross being his Triumphant Chariot wheâ—ein he hath led Hell and Death captive Use ult Bless God for this precious Sacrifice of Christ's Death Psal. 103.1 Bless the Lord O my soul. And for what doth David bless him Who redeemeth thy life from destruction Christ gave himself a Sin-offering for us let us give ourselves a Thank-offering to him If a Man redeem another out of Debt will not he be grateful How deeply do we stand obliged to Christ who hath redeemed us from Hell and Damnation Rev. 5.9 And they sung a new Song saying Thou art worthy to take the Book and open the Seals for thou wast slain and hast redeemed us to God by thy Blood Let our Hearts and Tongues join in consort to bless God and let us shew our Thankfulness to Christ by Fruitfulness let us bring forth as Spice-Trees the Fruits of Humility Zeal Good-works This is to live unto him who hath died for us 2 Cor. 5.15 The Wise-men did not only worship Christ but presented him with Gifts Gold and Frankincense and Myrrhe Matth. 2.11 Let us present Christ with the Fruits of Righteousness which are unto the Glory and Praise of God CHRIST's Intercession ROM 8.34 Who also maketh Intercession for us WHen Aaron entred into the Holy Place his Bells gave a Sound so Christ having entred into Heaven his Intercession makes a melodious sound in the Ears of God Christ though he be exalted to Glory hath not laid aside his Bowels of Compassion but is still mindful of his Body Mystical as Ioseph was mindful of his Father and Brethren when he was exalted to the Court Who also maketh Intercession for us To Intercede is to make Request in the behalf of another Christ is the great Master of Requests in Heaven Christus est Catholicus Patris Sacerdos Tertul. Quest. What are the Qualifications of our Intercessor Resp. 1. He is holy Hebr. 7.26 For such an High Priest became us who is holy undefiled separate from sinners Christ knew no sin 2 Cor. 5.21 he knew sin in the weight not in the act It was requisite that he who was to do away the sins of others should himself be without sin Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest 2. He is faithful Hebr. 2.17 It behoved him to be like unto his brethren that he might be a faithful High Priest Moses was faithful as a Servant Christ as a Son Hebr. 3.5 he doth not forget any Cause he hath to plead nor doth he use any deceit in pleading An ordinary Attorney may either leave out some word which might make for the Client or put in a word against him having receiv'd a Fee on both sides but Christ is true to the Cause he pleads we may leave our Matters with him we may trust our Lives and Souls in his hand 3. He never dies The Priests under the Law while their Office lived they themselves died Hebr. 7.23 They were not suffered to continue by reason of death but Christ ever lives to make Intercession Hebr. 7.25 He hath no Succession in his Priesthood Quest. Who Christ intercedes for Resp. Not for all promiscuously Iohn 17.9 but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood but his Blood was shed only for the Elect therefore his Prayers only reach them The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast so Christ goes into Heaven only with the Names of the Elect upon his Breast Christ interceeds for the weakest Believers Iohn 17.20 and for all the sins of Believers In the Law there were some sins the High Priest was neither to offer Sacrifice for nor yet to offer Prayer Numb 15.30 The Soul that doth ought presumptuously shall be cut off The
Divinely called are not Natives here but Pilgrims they do not conform to the world or follow its sinful fashions They are not of the world though they live here yet they trade in the heavenly Country The World is a place where Satan's Throne is Rev. 2.13 a Stage on which sin every day acts its part now such as are called are in but not of the World Quest. To what God calls Men Resp. 1. He calls them to Holiness 1 Thess. 4.7 God hath not called us unto uncleanness but unto holiness Holiness is the livery or silver star the Godly wear Isa. 63.18 Knam kodsheca The people of thy holiness The called of God are anointed with the consecrating Oil of the Spirit 1 Iohn 2.20 Ye have an Unction from the holy One 2. God calls them to Glory as if a Man were called out of a Prison to sit upon a Throne 1 Thess. 2.12 Who hath called you to his Kingdom and Glory Whom God calls he crowns It is a weight of Glory 2 Cor. 4.17 The Hebrew word for Glory Kauod signifies pondus a weight The weight of Glory adds to the worth The weightier Gold is the more it is worth And this Glory is not transient but permanent an eternal weight 't is better felt then expressed Quest. What is the cause of the effectual Call Resp. God's electing Love Rom. 8.30 Whom he predestinated them he also called Election is the Fountain-cause of our Vocation It is not because some are more worthy to partake of the heavenly Calling then others as the Arminians we were all in our blood Ezek. 16.6 and what worthiness in us What worthiness was there in Mary Magdalen out of whom seven Devils were cast What worthiness in the Corinthians when God began to call them by his Gospel they were Fornicators Effeminate Idolaters 1 Cor. 6.11 Such were some of you but ye are washed c. Before effectual Calling we are not only without strength Rom. 5.6 but Enemies Col. 1.21 So that the Foundation of Vocation is Election Quest. What are the Epithites or Qualifications of this Call Resp. 1. It is a powerful Call Verba Dei sunt opera Luther God puts forth infinite power in calling home a sinner to himself He doth not only put forth his Voice but his Arm. The Apostle speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatness of his power he exerciseth towards them that believe Ephes. 1.19 God rides forth conquering in the Chariot of his Gospel he conquers the Pride of the Heart and makes the Wiil which stood out as a Fort-Royal to yield and stoop to his Grace he makes the stony heart bleed It is a mighty powerful Call Why then do the Arminians seem to talk of a Moral Perswasion That God in the Conversion of a Sinner doth only morally perswade and no more He sets his Promises before them to allure them to Good and his Threatnings to deter them from Evil and here is all he doth But sure Moral Perswasions alone are insufficient to the effectual Call How can the bare Proposal of Promises and Threatnings convert a Soul This amounts not to a new Creation or that Power which raised Christ from the dead God doth not only perswade but inable Ezek. 36.27 If God in Conversion should only morally perswade that is set Good and Evil before Men then God doth not put forth so much power in saving Men as the Devil doth in destroying them Satan doth not only propound tempting Objects to Men but doth concur with his Temptations therefore he is said to work in the children of disobedience Ephes. 2.2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work signifies imperii vim Cameron the power Satan hath in carrying Men to sin And shall not God's Power in converting be greater then Satan's Power in seducing The effectual Call is mighty and powerful God puts forth a Divine Energy nay a kind of Omnipotency It is such a powerful Call that the will of Man hath no power to resist 2. It is an high Calling Phil. 3.14 I press toward the mark for the price of the high calling of God It is an high Calling 1. Because we are called to high Exercises of Religion To be crucified to the World to live by Faith to do Angels Work to love God to be living Organs of his Praise to hold communion with the Father and the Son 1 Iohn 1.3 2. It is an high Calling because we are called to high Priviledges to Justification and Adoption to be Kings and Priests unto God We are called to the fellowship of Angels to be co-heirs with Christ Rom. 8.17 They who are effectually called are Candidates of Heaven they are Princes in all Lands Psal. 45.16 though Princes in disguise 3. It is an immutable Call Rom. 11.9 The gifts and calling of God are without repentance that is those gifts which flow from Election as Vocation and Justification these are without Repentance God repented he called Saul to be King but he never repents that he calls a Sinner to be a Saint Use 1. See the necessity of the effectual Call a Man cannot go to Heaven without it First we must be called before glorified Rom. 8.30 A Man uncalled can lay claim to nothing in the Bible but Threatnings a Man in the state of Nature is not fit for Heaven no more then a Man in his filth and rags is fit to come into a Kings presence a Man in his pure Naturals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a God-hater Rom. 1.30 and is he fit for Heaven will God lay his Enemy in his bosom Use 2. of Trial. Whether we are effectually called We may know it by the Antecedent and Consequent of it 1. By the Antecedent Before this effectual Call an humbling work passeth upon the Soul A Man is convinced of sin he sees he is a sinner and nothing but a sinner the fallow-ground of his heart is broken up Ier. 4.3 As the Husband-man breaks the Clods then casts in the Seed so God by the convincing work of the Law breaks a sinners heart and makes it fit to receive the Seeds of Grace Such as were never convinced were never called Iohn 16.8 He shall convince the world of sin Conviction is the first step to Conversion 2. By the Consequents Two 1. He who is savingly called Answers to God's Call When God called Samuel he answered Speak Lord thy servent heareth 1 Sam. 3.10 When God calls thee to any Act of Religion thou dost run at God's Call Acts 26.19 I was not disobedient to the heavenly vision If God calls to Duties contrary to flesh and blood we obey his voice in every thing True Obedience is like the Needle which points that way which the Loadstone draws Such as are deaf to God's Call a sign they are not called by Grace 2. He who is effectually called doth stop his Ear to all other Calls which would call him off from God as God hath his Call so there are other contrary
prejudice the Saints Second Benefit If we are adopted then we have an Interest in all the Promises The Promises are Childrens Bread Believers are heirs of the Promise Heb. 6.17 The Promises are sure God's Truth which is the brightest Pearl in his Crown is laid to pawn in a Promise The Promises are suitable like a Pâ—â—sick-garden there is no Disease but there is some Herb in the Physick-garden to cure it In the Dark of Desertion God hath promised to be a Sun in Temptation to tread down Satan Rom. 16.20 Doth Sin prevail he hath promised to take away its Kingly Power Rom. 6.14 O the Heavenly Comforts which are distilled from the Limbeck of the Promises But who hath a Right to these Believers only are Heirs of the Promise There is never a Promise in the Bible but a Believer may say This is mine Use ult Extol and magnifie God's Mercy who hath adopted you into his Family who of Slaves hath made you Sons of Heirs of Hell Heirs of the Promise Adoption is a free Gift He gave them power or dignity to become the sons of God As a Thread of Silver runs through the whole Piece of Work so Free-grace runs through this whole priviledge of Adoption Adoption is a greater Mercy then Adam had in Paradise he was a Son by Creation but here is a further Sonship by Adoption to make us thankful Consider in Civil Adoption there is some worth or excellency in the Person to be adopted but there was no worth in us neither Beauty nor Parentage nor Vertue nothing in us to move God to bestow the Prerogative of Sonship upon us We have enough in us to move God to correct us but nothing to move him to adopt us therefore exalt Free-grace begin the work of Angels here Bless him with your Praises who hath blessed you in making you his Sons and Daughters SANTIFICATION 1 THESS 4.3 For this is the Will of God even your Sanctification THe Notion of the word Sanctification signifies to consecrate and set apart to an holy use Thus they are sanctified Persons who are separate from the World and set apart for God's Service Sanctification hath a privative and positive part 1. A privative part Mortification which lies in the purging out of sin Sin is compared to Leven which sowrs and to Leprosy which defiles Sanctification doth purge out the old leven 1 Cor. 5.7 Though it takes not away the life yet the love of sin 2. A positive part Vivification which is the spiritual refining of the Soul which in Scripture is called a renewing of our mind Rom. 12.2 and a partaking of the Divine Nature 2 Pet. 1.4 The Priests in the Law not only were washed in the great Lavor but adorned with glorious Apparel Exod. 28.2 so in Sanctification not only washed from sin but adorned with purity Quest. What is Sanctification Answ. It is a Principle of Grace savingly wrought whereby the Heart becomes holy and is made after God's own heart A sanctified Person bears not only God's Name but Image For the opening the nature of Sanctification I shall lay down these Seven Positions 1. Sanctification is a supernatural thing 't is divinely infused we are naturally polluted and to cleanse God takes to be his Prerogative Lev. 21.8 I am the Lord that sanctifieth you Weeds grow of themselves Flowers are planted Sanctification is a Flower of the Spirit 's planting therefore it is called The Sanctification of the Spirit 1 Pet. 1.2 2. Sanctification is an intrinsical thing it lies chiefly in the heart It is called the adorning the hidden man of the heart 1 Pet. 3.4 The Dew wets the Leaf the Sap is hid in the Root the Religion of some consists only in externals but Sanctification is deeply rooted in the Soul Psal. 51.6 In the hidden part thou shalt make me to know wisdom 3. Sanctification is an extensive thing it spreads into the whole Man 1 Thess. 5.23 The God of peace sanctifie you wholly As Original Corruption hath depraved all the Faculties the whole head is sick the whole heart faint no Part sound as if the whole mass of blood were corrupted so Sanctification goes over the whole Soul After the Fall there was Ignorance in the Mind now in Sanctification we are light in the Lord Eph. 5.8 After the Fall the Will was depraved there was not only impotency to Good but obstinacy now in Sanctification there is a blessed pliableness in the Will it doth symbolize and comport with the Will of God After the Fall the Affections were misplaced on wrong Objects in Sanctification they are tun'd into a sweet order and harmony the Grief placed on Sin the Love on God the Joy on Heaven Thus Sanctification spreads it self as far as Original Corruption It goes over the whole Soul The God of peace sanctifie you wholly He is not a consecrated Person who is good only in some part but who is all over sanctified Therefore in Scripture Grace is called a New Man Col. 3.10 not a new Eye or a new Tongue but a new Man A good Christian though he be sanctified but in part yet in every part 4. Sanctification is an intense ardent thing Qualitates sunt in subjecto intensivè Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit Sanctification is not a dead Form but is inflamed into Zeal We call Water hot when it is so in the third or fourth degree He is holy whose Religion is heated to some degree and his heart boils over in love to God 5. Sanctification is a beautiful thing it makes God and Angels fall in love with us Psal. 110.3 The beauties of holiness As the Sun is to the World so is Sanctification to the Soul beautifying and bespangling it in God's Eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. That which makes God glorious must needs make us so Holiness is the most sparkling Jewel in the God-head Exod. 15.11 Glorious in holiness Sanctification is the First fruit of the Spirit it is Heaven begun in the Soul Sanctification and Glory differ only in degree Sanctification is Glory in the Seed and Glory is Sanctification in the Flower Happiness is the quintissence of Holiness 6. Sanctification is an abiding thing 1 Iohn 3.9 His seed remaineth in him He who is truly sanctified cannot fall from that state Indeed seeming Holiness may be lost Colours may wash off Sanctification may suffer an Eclipse Rev. 2.4 Thou hast left thy first love but true Sanctification is a blossom of Eternity 1 John 2.27 The anointing which ye have received abideth in you He who is truly sanctified can no more fail away then the Angels which are fixed in their heavenly Orb. 7. Sanctification is a progressive thing 't is growing it is compared to Seed which grows First the Bladesprings up then the Ear then the ripe Corn in the Ear. Such as are already sanctified may be more sanctified 2 Cor. 7.1 Justification doth not admit of degrees a Believer cannot be more elected or
Peace to the World 3. Peace is a fruit of the Spirit He seals up Peace to the Conscience the Spirit clears up the work of Grace in the Heart from whence ariseth Peace There was a Well of Water near Hagar but she did not see it therefore wept A Christian hath Grace but doth not see it therefore Weeps Now the Spirit discovers this Well of Water it enables Conscience to witness to a Man that he hath the real work of Grace and so Peace flows into the Soul Thus you see whence this Peace comes the Father decrees it the Son purchaseth it the Holy Ghost applies it Quest. 3. Whether such as are destitute of Grace may have Peace Resp. No. Peace flows from Sanctification but they being unregenerate have nothing to do with Peace Isa. 57.21 There is no Peace saith my God to the Wicked They may have a Truce but no Peace God may forbear the Wicked a while and stop the Roaring of his Cannon but though there be a Truce yet no Peace The Wicked may have something which looks like Peace but is not They may be fearless and stupid but there is a great difference between a stupified Conscience and a pacified Conscience Luke 11.21 When a strong Man keeps his Palace his Goods are in Peace This is the Devils Peace he rocks Men in the Cradle of Security he cries Peace Peace when Men are upon the Precipice of Hell The seeming Peace a Sinner hath is not from the knowledg of his Happiness but the ignorance of his Danger Quest. 4. What are the Signs of a false Peace Resp. 1. A false Peace hath much Confidence in it but this Confidence is Conceit The Sinner doth not doubt of Gods Mercy from which presumptuous Confidence ariseth somâ— kind of quiet in the Mind The same Word in the Hebrew Gasal signifies both Confidence and Folly Indeed a Sinners Confidence is Folly How confident were the Foolish Virgins 2. False Peace separates those things which God hath joyned together God joyns Holiness and Peace but he who hath a false Peace separates these Two He lays claim to Peace but banisheth Holiness Deut. 29.19 I shall have Peace though I walk in the imagination of my Heart to add Drunkenness to Thirst. The Wicked are loose and vain and yet thank God they have Peace A Delusion You may as well suck Health out of Poison as Peace out of Sin 3. False Peace is not willing to be Tried a sign they are bad Wares which will not endure the Light a sign a Man hath stolen Goods when he will not have his House Searched A false Peace cannot endure to be tryed by the Word The Word speaks of an humbling and refining work upon the Soul before Peace false Peace cannot endure to hear of this The least trouble will shake this Peace it will end in despair In a false Peace Conscience is asleep but when this Lion of Conscience shall be awaken'd at Death then it will roar upon a Man he will be a Terror to himself and be ready to lay violent Hands upon himself Quest. 5. How shall we know that ours is a true Peace Resp. 1. True Peace flows from Union with Christ Communio â—undatur in unione The Graft or Cien must first be inoculated into the Tree before it can receive Sap and Nourishment from it So we must first be ingrafted into Christ before we can receive Peace from him Have we Faith By Holiness we are made like Christ by believing we are made one with Christ and being in Christ we have Peace Iohn 16.33 2. True Peace flows from Subjection to Christ where Christ gives Peace there he sets up his Government in the Heart Isa. 9.7 Of his Government and Peace there shall be no end Christ is called a Priest upon his Throne Zach. 6.13 Christ as a Priest makes Peace but he will be a Priest upon his Throne he brings the Heart in subjection to him If Christ be our Peace he is our Prince Isa. 9.6 Whenever Christ pacifies the Conscience he subdues the Lust. 3. True Peace is after Trouble First God le ts loose a Spirit of Bondage he convinceth and humbleth the Soul then he speaks Peace Many say they have Peace but is this Peace before a Storm or after it True Peace is after Trouble First there was the Earthquake and then the Fire and then the still small Voice 1 Kings 19.11 Thou who never hadst any legal Bruisings mayest suspect thy Peace God pours the Golden Oyl of Peace into Broken Hearts Quest. 6. Whether have all Sanctified Persons this Peace Resp. They have a Title to it they have the Ground of it Grace is the Seed of Peace and it will in time turn to Peace as the Blossoms of a Tree to Fruit Milk to Cream They have a Promise of it Psal. 29.11 The Lord will bless his People with Peace They may have Peace with God though not Peace in their own Conscience they have the initials and beginnings of Peace There is a secret Peace the Heart hath in serving God such Meltings and Enlargements in Duty as do revive the Soul and bear it up from sinking Quest. 7. But why have not all Believers the full enjoyment and possession of Peace Why is not this Flower of Peace fully ripe and blown Resp. Some of the Godly may not have so full a degree of Peace 1. Through the fury of Temptation the Devil if he cannot destroy us he will disturb us Satan disputes against our Adoption he would make us question the work of Grace in our Hearts and so troubles the Waters of our Peace Satan is like a subtil Cheater who if he cannot make a Mans Title to his Land void yet he will put him to many troublesom Suits in Law If Satan cannot make us Ungodly he will make us unquiet Violent Winds make the Sea rough and stormy the Winds of Temptation blowing disturb Peace of Spirit and put the Soul into a Commotion 2. The Godly may not enjoy Peace through mistake and misapprehension about Sin They find so much Corruption that sure if there were Grace there would not be such strong Workings of Corruption Whereas this should be so far from discouraging Christians and hindering their Peace that it is an Argument for them Let me ask whence is it that you feel Sin no Man can feel Sin but by Grace A wicked Man is insensible lay an 100 weight upon a Dead Man he doth not complain but the being sensible of Corruption argues a Gracious Principle Rom. 7.21 Again whence is it that there is a Combat with Sin but from the Life of Grace Gal. 5.17 Dead things cannot Combat Whence is it that the Saints weep for Sin what are these Tears but Seeds of Faith The not understanding of this hinders a Christians Peace 3. The Godly may not injoy Peace through remisness in Duty they leave their first Love When Christians abate their fervency God abates their Peace if you slacken
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
yet do it not Resp. 1. The not obeying of God is for want of Faith Isa. 53.1 Quis credidit Who hath believed our Report Did Men believe Sin were so bitter that Hell followed at the Heels of it Would they go on in Sin Did they believe there were such a Reward for the Righteous that Godliness were Gain Would they not pursue it But they are Atheists not fully captivated into the Belief of these things Hence it is they obey not This is Satan's Master-piece His Draw-net by which he drags Millions to Hell by keeping them in Infidelity He knows if he can but keep them from believing the Truth he is sure to keep them from obeying it 2. The not obeying God is for want of Self-denial God commands one thing and Mens Lusts command another and they will rather dye than deny their Lusts. Now if Lust cannot be denied God cannot be obeyed Use 2. Obey Gods Voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Beauty of a Christian. Quest. What are the great Arguments or Incentives to Obedience Resp. 1. Obedience makes us precious to God we shall be his Favourites Exod. 19.15 If ye will obey my Voice ye shall be a peculiar Treasure to me above all People you shall be my Portion my Jewels the Apple of mine Eye I will give Kingdoms for your Ransom Isa. 43.3 2. There is nothing lost by Obedience To obey Gods Will is the way to have our Will 1. Would we have a Blessing in our Estates Let us obey Deut. 28.1 3. If thou shalt hearken to the Voice of the Lord to do all his Commandments Blessed shalt thou be in the field Blessed shall be thy Basket and thy store To obey is the best way to thrive in our Estates 2. Would we have a Blessing in our Souls let us obey Ier. 7.23 Obey and I will be your God My Spirit shall be your Guide Sanctifier and Comforter Heb. 5.9 Christ became the Author of eternal Salvation to all them that obey him While we please God we pleasure our selves While we give him the Duty he gives us the Dowry We are apt to say as Amaziah 2 Chron. 25.9 What shall we do for the hundred Talents You see you lose nothing by obeying The obedient Son hath the Inheritance setled on him Obey and you shall have a Kingdom Luke 12.32 It is your Fathers good pleasure to give you a Kingdom 3. What a Sin Disobedience is 1. It is an irrational Sin 2. We are not able to stand it out in Defiance against God 1 Cor. 10.22 Are we stronger than he Will the Sinner go to measure Arms with God He is the Father Almighty who can command Legions If we have not strength to resist him it is irrational to disobey him 2. It is irrational as it is against all Law and Equity We have our daily Subsistence from God in him we live and move Is it not equal that as we live by him we should live to him That as God gives us our Allowance so we should give him our Allegiance 2. It is a destructive Sin 1 Thess. 7.8 The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking Vengeance on them who obey not the Gospel He who refuseth to obey Gods Will in commanding shall be sure to obey his Will in punishing The Sinner while he thinks to slip the knot of Obedience twists the Cord of his own Damnation He perisheth without excuse he hath no Plea or Apology to make for himself Luke 12.47 The Servant which knew his Lords will but did it not shall be beaten with many stripes God will say why did ye not obey You knew to do good but did it not therefore your Blood is upon your own Head Quest. What means shall we use that we may obey Resp. 1. Serious Consideration Consider Gods Commands are not grievous He commands nothing unreasonable 1 Iohn 5.3 It is easier to obey the commands of God than Sin The Commands of Sin are Burdensome Let a Man be under the power of any Lust How doth he tire himself What Hazards doth he run even to the endangering his Health and Soul that he may satisfie his Lust What tedious Journeys did Antiochus Epiphanes take in persecuting the Jews Ier. 9.5 They weary themselves to commit Iniquity and are not Gods commands more easie to obey Chrysost. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue is easier than Vice Temperance is less Burdensome than Drunkenness Some have gone with less pains to Heaven than others have to Hell Consideration 2. God commands nothing but what is Beneficial Deut. 10.12 13. O Israel what doth the Lord require of thee but to fear the Lord thy God and to keep his Statutes which I command thee this day for thy good To obey God is not so much our Duty as our Privilege His commands carry Meat in the Mouth of them He bids us repent and why That our Sins may be blotted out Acts 3.19 He commands us to believe And why That we may be saved Acts 16.31 There is love in every command As if a King should bid one of his Subjects dig in a Gold Mine and then take the Gold to himself 2. Earnest Supplication Implore the help of the Spirit to carry us on in Obedience Gods Spirit makes Obedience easie and delightful If the Loadstone draw the Iron now it is not hard for the Iron to move If Gods Spirit quicken and draw the Heart now it is not hard to obey When a Gale of the Spirit blows now we go full Sail in Obedience Turn that Promise into a Prayer Ezek. 36.27 I will put my Spirit within you and cause you to walk in my Statutes The Promise encourageth us the Spirit inables us to Obedience Of LOVE THE Rule of Obedience being the Moral Law comprehended in the Ten Commandements the next Question is Quest. What is the Sum of the Ten Commandements Resp. The Summ of the Ten Commandements is to love the Lord our God with all our Heart with all our Soul with all our Strength and with all our Mind and our Neighbour as our selves Deut. 6.5 Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy might The Duty call'd for is Love yea the strength of Love with all thy Heart God will lose none of our Love Love is the Soul of Religion and that which goes to the right constituting a Christian Love is the Queen of the Graces it shines and sparkles in Gods Eye as the precious Stones did on the Breast-plate of Aaron Quest. 1. What is Love Resp. It is an Holy Fire kindled in the Affections whereby a Christian is carried out strongly after God as the Supreme Good Quest. 2. What is the antecedent of Love to God Resp. The Antecedent of Love is Knowledge The Spirit shines upon the Understanding and discovers those Orient Beauties in God his Wisdom Holiness Mercy and these are the
to Judge them Thirdly The Papists who as if Gods Law were imperfect and when he spake all these Words he did not speak enough add their Canons and Traditions to the Moral Law This is to tax Gods Wisdom as if he knew not how to make his own Law And surely 't is an high provoking Sin Rev. 22.18 If any Man shall add to these Words God shall add unto him the Plagues written in this Book As it is a great evil to add any thing to a Man 's sealed Will so much more to add any thing to that Law God himself spake and wrote with his own Fingers Use 3. If God spake all these Words viz. of the Moral Law then this presseth upon us several Duties 1. If God spake all these Words then we must hear all these Words the Words which God speaks are too precious to be lost As we would have God hear all our Words when we Pray so we must hear all his Words when he speaks We must not be as the deaf Adder which stoppeth her Ears He that stops his Ears when God cries shall cry himself and not be heard 2. If God spake all these Words then we must attend to them with Reverence Every Word of the Moral Law is an Oracle from Heaven God himself is the Preacher this calls for Reverence If a Judge gives a Charge upon the Bench all attend with Reverence In the Moral Law God himself gives a Charge God spake all these Words therefore with what Veneration should we attend Moses was to put off his Shoes from his Feet in token of Reverence when God was about to speak to him Exod. 3.5 6. 3. If God spake all these Words of the Moral Law then we must remember them Sure all God speaks is worth remembring those Words are weighty which concern Salvation Deut. 32.47 It is not a vain thing for you because it is your Life Our Memory should be like the Chest in the Ark where the Law was kept Gods Oracles are Ornaments and shall we forget them Ier. 2.32 Can a Maid forget her Ornaments 4. If God spake all these Words then believe them See the Name of God written upon every Commandment The Heathens that they might gain Credit to their Laws reported that they were inspired by the Gods at Rome The Moral Law fetcheth its Pedigree from Heaven ipse dixit God spake all these Words Shall we not give credit to the God of Heaven How would the Angel confirm the Women in the Resurrection of Christ Mat. 28.7 Lo saith he I have told you I speak in the Word of an Angel Much more should the Moral Law be believed when it comes to us in the Word of a God God spake all these Words Unbelief enervates the Virtue of God's Word and makes it prove Abortive Heb. 4.2 The Word did not profit not being mixed with Faith Eve gave more credit to the Devil when he spake than she did to God 5. If God spake all these words then love the Commandments Psal. 119.97 O how love I thy Law It is my Meditation all the day Consider how I love thy Precepts Psal. 119.159 The Moral Law is the Copy of Gods Will our Spiritual Directory it shews what Sins to avoid what Duties to pursue The Ten Commandments are a Chain of Pearl to adorn us They are our Treasury to enrich us They are more precious than Lands of Spices or Rocks of Diamonds Psal. 119.72 The Law of thy mouth is better unto me than thousands of Gold and Silver The Law of God hath Truth and Goodness in it Nehem. 9.13 Truth for God spake it and Goodness for there is nothing the Commandment enjoyns but is for our good O then let this command our Love 6. If God spake all these words Then teach your Children the Law of God Deut. 6.7 These words which I command thee this day shall be in thy Heart and thou shalt teach them diligently to thy Children He who is Godly is both a Diamond and a Load stone a Diamond for the sparkling of his Grace and a Load-stone for his attractive Virtue in drawing others to the Love of Gods Precepts Vir bonus magis aliis prodest quam sibi You that are Parents discharge your Duty Though you cannot impart Grace to your Children yet you may impart Knowledge Let your Children know the Commandments of God Deut. 11.19 Ye shall teach them your Children You are careful to leave your Children a Portion Leave the Oracles of Heaven with them instruct them in the Law of God If God spake all these words you may well speak them over again to your Children 7. If God spake all these words then the Moral Law must be obeyed If a King speaks his words command Allegiance Much more when God speaks all his words must be subscribed to Some will obey partially obey some Commandments not others like a Plow which when it comes to a stiff piece of Earth makes a Baulk But God that spake all the words of the Moral Law will have all obeyed God will not dispense with the Breach of one Law Indeed Princes for special Reasons dispense sometimes with Penal Statutes and will not take the Severity of the Law But God who spake all these words binds Men with a Subpoena to yield Obedience to every Law This condemns the Church of Rome who instead of obeying the whole Moral Law blot out one Commandment and dispense with others 1. They leave out the second Commandment out of their Catechises because it makes against Images and to fill up the number of Ten they divide the Tenth Commandment into two Thus they run themselves into that dreadful Premunire Rev. 22.19 If any Man shall take away from the words of this Book God shall take away his part out of the Book of Life 2. As they blot out one Commandment and cut that knot which they cannot untye so they dispense with other Commandments They dispense with the sixth Commandment making Murther Meritorious in case of propagating the Catholick Cause They dispense with the seventh Commandment wherein God forbids Adultery The Pope dispenseth with the Sin of Uncleanness yea Incest only paying such Fines and Summs of Mony into his Coffer No wonder the Pope takes Men off from their Loyalty to Kings and Princes when he teacheth them Disloyalty to God Some of the Papists say expresly in their Writings That the Pope hath Power to dispense with the Laws of God and can give Men a License to break the Commandments of the Old and New Testament That such a Religion ever get foot in England the Lord in Mercy prevent If God spake all the Commandments then we must obey all He who breaks this Hedge of the Commandments a Serpent shall bite him Object But what Man alive can obey all Gods Commandments Resp. To obey the Law in a legal Sense viz. To do all the Law requires no Man alive can Sin hath cut the Lock of original Righteousness where
Praise God for Deliverance constantly Psal. 146.2 While I live will I bless the Lord Some will be thankful while the Memory of a Deliverance is fresh and then they leave off Like the Carthaginians who used at first to send the Tenth of their yearly Revenue to Hercules but by degrees they grew weary and left off sending But we must be constant in our Eucharistical Sacrifice or Thank-offering The Motion of our Praise must be like the Motion of our Pulse which beats as long as Life lasts Psal. 146.1 I will sing praises to my God while I have any Being Of the Commandments Exod. 20.2 Out of the House of Bondage 2. THese words are to be understood Mystically and Spiritually By Israels Deliverance from the House of Bondage is typified their Spiritual Deliverance from Sin Satan and Hell I. From Sin The House of Bondage was a Type of Israels Deliverance from Sin Sin is the true Bondage it inslaves the Soul Nihil durius Servitute Cicero Of all Conditions Servitude is the worst I was held before Conversion saith Austin not with an iron Ghain but with the Obstinacy of my own Will Sin is the inslaver Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law Rom. 7.23 because it hath such a binding power over a Man And it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign Rom. 6.12 because it exerciseth a Tyrannical Power And Men are said to be the Servants of Sin Rom. 6.17 because they are so inslaved by it Thus Sin is the House of Bondage Israel was not so inslaved in the Iron Furnace as the Sinner is by Sin Those are worse Slaves and Vassals who are under the power of Sin than those are who are under the power of Earthly Tyrants 1. Other Slaves have the Tyrants only rule over their Bodies but the Sinner hath his Soul Tyranniz'd over The Soul that Princely thing which sways the Scepter of Reason and was once crown'd with perfect Knowledge and Holiness now this Prince goes on foot it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them the Tyrant gives them Meat and lets them have hours for their Rest But Sin is a merciless Tyrant it will let Men have no Rest. Iudas had no rest till he had betrayed Christ and after that he had less rest in his Conscience How doth a Man Hackney himself out in the Service of Sin wast his Body break his Sleep distract his Mind A wicked Man is every day doing Sins drudgery-work 3. Other Slaves though they are set about servile work yet about lawful it is lawful to work in the Gally tug at the Oar but all the Laws and Commands of Sin are unlawful Sin saith to one Man Defraud to another be Unchast to another take Revenge to another take a false Oath Thus all Sins commands are unlawful we cannot obey Sins Law but by breaking Gods Law 4. Other Slaves are forced against their will Israel groaned under Slavery Exod. 2.23 But Sinners are content to be under the command of Sin they are willing to be Slaves they love their Chains they will not take their Freedom They Glory in their shame Phil. 3.19 They wear their Sins not as their Fetters but their Ornaments They rejoyce in Iniquity Ier. 11.15 5. Other Slaves are brought to Correction but Sins Slaves are without Repentance brought to Condemnation Other Slaves lye in the Iron Furnace Sins Slaves lye in the Fiery Furnace What freedom of Will hath a Sinner to his own Conversion when he can do nothing but what Sin will have him He is enslaved Thus Sinners are in the House of Bondage but God takes his Elect out of this House of Bondage He beats off the Chains and Fetters of Sin He rescues them from their Slavery He makes them free by bringing them into the glorious Liberty of the Children of God Rom. 8. The Law of Love now commands not the Law of Sin Though the Life of Sin be prolonged yet not the Dominion As those Beats in Daniel had their Lives prolonged for a Season but their Dominion was taken away Dan. 7.12 The Saints are made Spiritual Kings to rule and conquer their Corruptions to bind these Kings in Chains This is matter of the highest Praise and Thanksgiving to be thus taken out of the House of Bondage to be freed from enslaving Lusts and made Kings to reign in Glory for ever II. The bringing Israel out of the House of Bondage was a Type of their Deliverance from Satan Thus Men naturally are in the House of Bondage they are inslaved to Satan Satan is called the Prince of this World Iohn 14.30 and the God of this World 2 Cor. 4.4 because he hath such power to command and inslave them Though Satan shall one day be a close Prisoner in Chains yet now he doth Insult and Tyrannize over the Souls of Men Sinners are under the Rule of Satan he exerciseth over them such a Jurisdiction as Cesar did over the Senate The Devil fills Mens Heads with Error and their Hearts with Malice Acts 5.3 Why hath Satan filled thine Heart A Sinners Heart is the Devils Mansion-House Matt. 12.44 I will return into my House And sure that must needs be an House of Bondage which is the Devils Mansion-House Satan is a perfect Tyrant 1. He rules Mens Minds he blinds them with Ignorance 2 Cor. 4.4 The God of this World hath blinded the minds of them that believe not 2. He rules their Memories they shall remember that which is Evil and forget that which is good Their Memories are like a Siercer or Strainer that lets go all the pure Liquor and retains only the Dregs 3. He rules their Wills Though the Devil cannot force the Will yet he draws it Iohn 8.44 The Lusts of your Father you will do He hath got your Hearts and him you will obey His strong Temptations do more draw Men to Evil than all the Promises of God can draw them to Good This is the State of every Man by Nature he is in the House of Bondage the Devil hath him in his power A Sinner grinds in the Devils Mill he is at the Command of Satan as the Ass is at the command of the Driver No wonder to see Men oppress and persecute these Slaves must do what the God of this World will have them How could those Swine but run when the Devils entred into them Matt. 8.32 When the Devil tempted Ananias to tell a Lye he could not but speak what Satan had put in his Heart Acts 5.3 When the Devil entred into Iudas and bid him betray Christ Iudas would do it though he hanged himself This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan When David would curse the Enemies of God how did he pray against them that Satan might be at their right hand Psal. 109.6 He knew he could lead them into
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
Prov. 5.8 Come not nigh the Door of her House He who would be free from the Plague must not come near the Infected House Under the Law the Nazarite was forbid to drink Wine nor might he eat Grapes of which the Wine was made Rule 4. In relato subintelligitur correlatum Where one Relation is named in the Commandment there another Relation is included Where the Child is named there the Father is included Where there is the Duty of Children to Parents mentioned there is included also the Duty of Parents to Children Where the Child is commanded to honour the Parent there is implyed that the Parent is also commanded to instruct to love to provide for the Child Rule 5. Where greater Sins are forbidden there lesser Sins are also forbidden Though no Sin in its own Nature is little yet comparatively one may be less than another Where Idolatry is forbidden there is forbidden Superstition or bringing any Innovation into God's Worship which he hath not appointed As the Sons of Aaron were forbid to worship an Idol so to Sacrifice to God with strange Fire Lev. 10.1 Mixture in Sacred things is like a dash in the Wine which though it gives it a colour yet doth but debase and adulterate it 'T is highly provoking to God to bring any Superstitious Ceremony into his Worship which he hath not prescribed it is to tax God's Wisdom as if he were not Wise enough to appoint the manner how he will be served Rule 6. The Law of God is Copulative Lex est Copulativa The First and Second Table are knit together Piety to God and Equity to our Neighbour These Two Tables which God hath joined together must not be put asunder Try a Moral Man by the Duties of the First Table Piety to God and there you will find him Negligent Try an Hypocrite by Duties of the Second Table Equity to his Neighbour and there you find him Tardy He who is strict in the Second Table but neglects the First or he who is zealous in the First Table but neglects the Second his Heart is not right with God The Pharisees were the Highest Pretenders to the First Table Zeal and Holiness but Christ detects their Hypocrisie Mat. 23.23 Ye have omitted Judgment Mercy and Faith They were bad in the Second Table they omitted Judgment that was being Just in their Dealings Mercy in Relieving the Poor and Faith that is Faithfulness in their Promises and Contracts with Men. God wrote both the Tables and our Obedience must set Seal to both Rule 7. God's Law forbids not only the Acting of Sin in our own Persons but being accessary to or having any Hand in the Sins of others Quest. How and in what Sense may we be said to partake and have an Hand in the Sins of others Resp. 1. By Decreeing Unrighteous Decrees and imposing on others that which is unlawful Ieroboam made the People of Israel to Sin he was accessary to their Idolatry by setting up golden Calves So David though he did not in his own Person kill Uriah yet because he wrote a Letter to Ioab to set Uriah in the Fore-front of the Battle and it was done by his command therefore he was accessary to Uriah's Death and the Murther of him was laid to David's Charge by the Prophet 2 Sam. 12.9 Thou hast kill'd Uriah the Hittite with the Sword 2. We become accessary to the Sins of others by not hindering them when it is in our power Qui non prohibet cum potest jubet If a Master of a Family sees his Servant break the Sabbath or hears him Swear and lets him alone doth not use the power he hath to suppress him he becomes accessary to his sin Eli for not punishing his Sons when they made the Offering of the Lord to be abhorred made himself guilty 1 Sam. 3.14 He that suffers an Offender to escape unpunished makes himself an Offender 3. By counselling abetting or provoking others to sin Achitophel made himself guilty of the Fact by giving Counsel to Absalom to go in and defile his Fathers Concubines 2 Sam. 16.21 He who shall tempt and solicit another to be Drunk though he himself be sober yet being the occasion of anothers sin he is accessary to it Hab. 2.15 Woe unto him that giveth his neighbour drink that puttest thy Bottle to him 4. By consenting to anothers sin Saul did not cast one stone at Stephen yet the Scripture saith Saul was consenting to his Death Acts 8.1 Thus he had an hand in it if several did combine to Murther a Man and they should tell another of their intent and he should give his consent to it he were guilty though his hand were not in the Murther yet his Heart was in it Though he did not act it yet he did approve it so it became his sin 5. By Example Vivitur Exemplis Examples are powerful and cogent setting a bad Example occasions another to sin and so a Person becomes accessary If the Father Swears and the Child by his Example learns to Swear the Father is accessary to the Childs sin he taught him by his Example As there are Diseases Hereditary so Sins Rule 8. The last Rule about the Commandments is this that though we cannot by our own strength fulfil all these Commandments yet doing quoad posse what we are able the Lord hath provided Encouragement for us There is a three-fold Encouragement 1. That though we have not Ability to obey any one Command yet God hath in the New Covenant promised to work that in us which he requires Ezek. 36.27 I will cause you to walk in my Statutes God commands us to love him Alas how weak is our Love It is like the Herb that is hot only in the first Degree But God hath promised to Circumcise our Hearts that we shall love him Deut. 30.6 He that doth command us will inable us God commands us to turn from sin but alas we have not power to turn therefore God hath promised to turn us to put his Spirit within us and turn the Heart of stone into flesh Ezek. 36.26 There is nothing in the Command but the same is in the Promise Therefore Christian be not discouraged though thou hast no strength of thy own yet God will give thee this strength The Iron hath no power to move but when the Load-stone draws it it can move Isa. 26.12 Thou hast wrought all our works in us 2. Though we cannot exactly fulfil the Moral Law yet God will for Christ's sake mitigate the Rigour of the Law and accept of something less than he requires God in the Law requires exact Obedience yet he will accept of sincere Obedience He will abate something of the Degree if there be Truth in the inward parts God will see the Faith and pass by the Failing The Gospel remits something of the Severity of the Moral Law 3. Wherein our personal Obedience comes short God will be pleased to accept us in our Surety Eph.
and Worship must be given only to God Use 1. Let us give God no just cause to be jealous A good Wife will be so Discreet and Chast as to give her Husband no just occasion of Jealousie Let us avoid all Sin especially this Sin of Idolatry or Image-worship It is heinous after we have entred into a Marriage-Covenant with God now to prostitute our selves to an Image Idolatry is Spiritual Adultery and God is a jealous God he will avenge it Image-worship makes God abhor a People Psal. 78.58 They moved him to jealousie with their graven Images When God heard this he was Wroth and greatly abhorred Israel Image-worship enrageth God Prov. 6.34 Iealousie is the Rage of a man It makes God divorce a People Exod. 32.7 Thy People lo-ammi Hos. 2.2 Plead with your Mother plead for she is not my Wife Cant. 8.6 Iealousie is cruel as the grave As the Grave devours Mens Bodies so God will devour Image-worshippers Use 2. If God be a jealous God let it be a word to such whose Friends are Popish Idolaters and they are hated by their Friends because they are of a different Religion and perhaps they cut off their Maintenance from them O remember God is a jealous God better move your Parents to hatred than move God to jealousie Their Anger cannot do you so much hurt as Gods If they will not provide for you God will Psal. 27.10 When my Father and Mother forsake me then the Lord will take me up 2. The second Reason against Image-worship Visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation There is a Two-fold Visiting 1. There is Gods visiting in Mercy Gen. 50.25 God will surely visit you That is he will bring you into the Land of Canaan the Type of Heaven Thus God hath visited us with the Sun-beams of his Favour He hath made us swim in a Sea of Mercy This is an happy Visitation 2. There is Gods visiting in Anger Ier. 5.9 Shall I not visit for these things That is Gods visiting with the Rod and Isa. 10.3 What will ye do in the day of Visitation That is in the day when God shall visit with his Judgments Thus Gods visiting is taken here in this Commandment visiting Iniquity that is punishing Iniquity Observe here three things Observ. 1. That Sin makes God visit Visiting Iniquity Sin is the cause why God visits with Sickness Poverty Psal. 89.31 32. If they break my Commandments Then will I visit their transgression with the rod. Sin twists the Cords which pinch us Sin creates all our Troubles It is the Gaul in our Cup and the Gravel in our Bread Flagitium flagellum sunt sicut acus filum Sin is the Trojan Horse The Phaeton that sets all on Fire It is the Womb of our Sorrows and Grave of our Comforts God visits for Sin Observ. 2. One special sin God visits for is Idolatry and Image-worship Visiting the iniquity of the Fathers Most of Gods invenomed Arrows have been shot among Idolaters Ier. 7.12 Go now unto my place which was in Shiloh where I set my name at the first and see what I did to it God for Israels Idolatry suffered their Army to be routed their Priests slain the Ark taken Captive and we never read that the Ark returned to Shiloh any more Hierusalem was the most Famous Metropolis of the World There was the Temple Psal. 122.4 Whither the Tribes go up the Tribes of the Lord. Yet for their high places and Images their City was besieged and taken by the Chaldean Forces 2 Kings 25.4 When Images were set up in Constantinople the chief Seat of the Eastern Empire this City which was in the eye of the World impregnable was taken by the Turks and many cruelly Massacred Then the Turks in their Triumphs reproached the Idolatrous Christians causing an Image or Crucifix to be carried through the Streets in Contempt and throwing Dirt upon it cried This is the God of the Christians Here was Gods Visitation for their Idolatry God hath set special marks of his Wrath upon Idolaters At a place called Epoletium there perished by an Earth-quake 350 Persons while they were offering Sacrifice to Idols Idolatry hath brought Misery upon the Eastern Churches it removed the golden Candlesticks of Asia This Iniquity God visits for Observ 3. Idolatrous Persons are Enemies not only to their own Souls but to their Children Visiting the Iniquity of the Fathers upon their Children As an Idolatrous Father intails his Land of Inheritance so he intails Gods Anger and Curse upon them A jealous Husband finding his Wife hath stained her Integrity may justly cast off her and her Children too because they are none of his If the Father be a Traytor to his Prince no wonder if all the Children suffer God may visit the Iniquity of Image-worshippers upon their Children Quest But is it not said Every one shall dye for his own Sin The Son shall not bear the Iniquity of the Father How then doth God say he will visit the Iniquity of the Fathers upon the Children Resp. Though the Son be not Damned for his Fathers Sin yet he may be severely punished Iob 21.19 God lays up his iniquity for his Children That is God lays up the Punishment of his Iniquity for his Children the Child smarts for the Fathers Sin Ieroboam thought to have established the Kingdom by Idolatrous Worship but it brought Ruin upon him and all his Posterity 1 Kings 14.10 Ahab's Idolatry wronged his Posterity they lost the Kingdom and were all Beheaded 2 Kings 10.7 They took the Kings Sons and slew seventy Persons There God visited the Iâ—â—quity of the Father upon the Children As a Son catcheth an Hereditary Disease from his Father the Stone or Gout so he catcheth Misery from him his Fathers Sin ruins him Use 1. If so then how sad is it to be the Child of an Idolater It had been sad to have been one of Gehazi's Children who had Leprosie intail'd upon them 2 Kings 5.27 The Leprosie of Naaman shall cleave to thee and to thy Seed for ever So it is sad to be a Child of an Idolater or Image-worshipper His Seed are exposed to Gods heavy Judgments in this Life God visits the Iniquity of the Fathers upon their Children Methinks I hear God speak as Isa. 14.21 Prepare slaughter for his Children for the Iniquity of their Fathers Use 2. See what a Privilege it is to be the Children of good Parents The Parents are in Covenant with God and God lays up Mercy for their Posterity Prov. 20.7 The just man walks in his Integrity his Seed are blessed after him A Religious Parent doth not procure Wrath but helps to keep off Wrath from his Child He seasons his Child with Religious Principles he prays down a Blessing on his Child He is a Load-stone drawing his Child to Christ by good Council and Example O what a Privilege is it to be born of Godly Religious Parents
St. Austin saith That his Mother Monica travelled with greater Care and Pains for his new Birth than for his Natural Wicked Idolaters entail Misery on their Posterity God visits the Iniquity of the Fathers upon their Children But Religious Parents procure a Blessing upon their Children God reserves Mercy for their Posterity 3. The third Reason against Image-worship Of them that hate me This is a Reason against Image-worship 't is hating God The Papists who worship God by an Image hate God Image-worship is a pretended Love to God but God interprets it an hating of him Quae diligit alienum odit sponsum She that loves another Man hates her own Husband An Image-lover is a God-hater Idolaters are said to go a Whoring from God Ezek. 34.15 How can they love God I shall shew that Image-worshippers hate God whatever love they pretend 1. They who go contrary to Gods express Will hate him God saith You shall not set up any Statue Image Picture to represent me These things I hate Deut. 16.22 Neither shalt thou set up any Image which the Lord thy God hateth Yet the Idolater will set up Images and worship them This God looks upon as an hating of him How doth that Child love his Father who doth all he can to cross him 2. They who shut the Truth out of Doors hate God Iephtha proves that his Brethren did hate him because they laboured to shut him out of his Fathers House Iudges 11.7 The Idolater shuts the Truth out of doors He blots out the Second Commandment He makes a shape of the invisible God He brings a Lye into Gods Worship which is a clear proof he hates God 3. Idolaters though they love the false Image of God in a Picture yet they hate the true Image of God in a Believer They pretend to Honour Christ in a Crucifix yet persecute Christ in his Members These bate God Use 1. This may confute those who plead for Image-worshippers they are very devout People they adore Images they set up the Crucifix kiss it light Candles to it They love God Nay but who shall be judge of their Love God saith they hate him They give Religious Adoration to a Creature These hate God and God hates them And they shall never live with God whom he hates He will never lay such Vipers in his Bosom Heaven is kept as Paradise with a Flaming Sword that they shall not enter And Deut. 7.10 He repayeth them that hate him to their face God will shoot all his murdering pieces among Idolaters All the Plagues and Curses in the Book of God shall befall the Idolater The Lord repays him that hates him to his Face Use 2. Let it exhort us all to fly from Romish Idolatry let us not be among God-haters 1 Iohn 5.21 Little Children keep your selves from Idols As you would keep your Bodies from Adultery so keep your Souls from Idolatry Take heed of Images they are Images of Jealousie to provoke God to Anger They are Damnable You may as well perish by false Devotion as by real Scandal By Image-worship as Drunkenness and Whoredom A Man may as well dye by Poyson as Pistol We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication as by being Pistoll'd with gross scandalous Sins To conclude God is a jealous God no Corrival he will visit the Iniquity of the Fathers upon their Children He will entail a Plague upon the Posterity of Idolaters He interprets Idolaters to be such as hate him He that is an Image-lover is a God-hater Therefore keep your selves pure from Romish Idolatry If you love your Souls keep your selves from Idols Of the Commandments Exod. 20.6 Shewing Mercy unto Thousands c. THis is another Argument against Image-worship because such as do not provoke God with their Images he is merciful to them and will entail Mercy upon their Posterity Shewing Mercy to Thousands 1. Here is the golden Scepter of Gods Mercy display'd 2. The Persons interested in Gods Mercy such as love him and keep his Commandments 1. The Golden Scepter of Gods Mercy display'd shewing Mercy to Thousands The Heathens thought they praised Iupiter enough when they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great Both these Excellencies meet in God Majesty and Mercy Mercy is that innate propensness in God to do good to Distressed Sinners God shewing Mercy makes his Godhead appear full of Glory When Moses said to God I beseech thee shew me thy Glory I will saith God shew Mercy Exod. 33.19 His Mercy is his Glory Mercy is the Name by which God will be known Exod. 34.6 The Lord passed by and proclaimed the Lord the Lord God Merciful and Gracious Mercy proceeds primarily and originally from God he is called the Father of Mercies 2 Cor. 1.3 because he begets all those Mercies and Bowels which are in the Creature Our Mercies compared with Gods are scarce so much as the Drop to the Ocean Quest. What are the Qualifications Resp. 1. The Spring of Mercy which God shews is free and spontaneous To set up Merit is to destroy Mercy nothing can deserve Mercy or force it we cannot deserve Mercy because of our Enmity nor force it we may force God to punish us not to love us Hos. 14.4 I will love them freely Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace Election is free Eph. 1.4 He hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the good pleasure of his Will Justification is free Rom. 3.24 Being justified freely by his Grace Say not then I am unworthy for Mercy is free If God should shew Mercy only to such as deserve it he must shew Mercy to none at all 2. The Mercy God shews is Powerful How Powerful is that Mercy which softens an Heart of Stone Mercy changed Mary Magdalens Heart out of whom Seven Devils were cast She who was an Inflexible Adamant Mercy made her a weeping Penitent Gods Mercy works sweetly yet irresistibly it allures yet conquers The Law may terrifie Mercy doth mollifie Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart and beats off those Chains of Sin in which the Soul is held 3. The Mercy which God shews is superabundant Exod. 34.6 Abundant in Goodness shewing Mercy to Thousands God visits Iniquity only to the Third and Fourth Generation Exod. 20.5 But he shews Mercy to a Thousand Generations The Lord hath Treasures of Mercy lying by therefore he is said to be Plenteous in Mercy Psal. 86.5 And Rich in Mercy Ephes. 2.4 The Viol of God's Wrath doth but drop but the Fountain of his Mercy runs The Sun is not so full of Light as God is of Love God hath Mercy First Of all Dimensions he hath Depth of Mercy it reacheth as low as Sinners and Heighth of Mercy it reacheth above the Clouds Secondly God hath Mercies of all Seasons Mercies for the Night he
our Fruits of Obedience must not be blown off by the Wind of Persecution Iohn 15.16 I have chosen you that you should go and bring forth Fruit and that your Fruit should remain Use. It reproves them who live in a wilful breach of Gods Commandments in Malice Uncleanness Intemperance they walk Antipodes to the Commandment To live in a wilful breach of the Commandment is First Against Reason Are we able to stand it out against God 1 Cor. 10.22 Do we provoke the Lord are we stronger than he Can we measure Arms with God Can Impotency stand against Omnipotency A Sinner in acting Sin acts against Reason Secondly It is against Equity We have our Being from God and is it not equal we should obey him who gives us our Being We have all our Subsistence from God and is it not fitting that as God gives us our Allowance we should give him our Allegiance If a General gives his Soldier Pay he is to march at his Command so that to live in the breach of his Commands is against Equity Thirdly It is against Nature Every Creature in its kind obeys Gods Laws 1. Animate Creatures obey him God spake to the Fish and it set Ionah ashoar Ionah 2.10 2. Inanimate Creatures the Wind and the Sea obey him Mark 4.41 The very Stones if God give them a Commission will cry out against the Sins of Men Hab. 2.11 The Stone shall cry out of the Wall and the Beam out of the Timber shall answer it None disobeys God but Man and the Devil and can we find none to joyn with else Fourthly It is against Kindness How many Mercies have we to allure us to obey Miracles of Mercy therefore the Apostle joyns these Two together Disobedient and Unthankful 2 Tim. 3.2 And this dyes a Sin of a Crimson colour And as the Sin is great for it is a contempt of God a hanging out of the Flag of Defiance against God and Rebellion is as the Sin of Witchcraft so the Punishment will be proportionable Such cut themselves off from Mercy Gods Mercy is for them that keep his Commandments but no Mercy to them that live in a wilful breach of them All God's Judgments set themselves in Battel Array against the Disobedient 1. Temporal Judgments Lev. 26.15 16. 2. Eternal Christ comes in Flames of Fire to take Vengeance on them that obey not 2 Thes. 1.8 Such as break the Golden Chains of Gods Commands God hath Iron Chains to hold them Chains of Darkness in whch the Devils are held Iude 6. As long as there is Eternity God hath time enough to reckon with all the wilful Breakers of his Commandments Quest. How shall we do to keep Gods Commandments Resp. Beg the Spirit of God We cannot do it in our own Strength the Spirit must work in us both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will and to do Phil. 2.13 When the Loadstone draws the Iron moves when Gods Spirit draws then we run in the way of Gods Commandments Of the Commandments Exod. 20.7 Thou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltless c. THis Commandment has Two Parts First A Negative expressed that we must not take Gods Name in vain viz. Cast any Reflection or Dishonour upon Gods Name Secondly An Affirmative imply'd That we should have a care to Reverence and Honour his Name but that I shall speak to more fully when I come to the First Petition in the Lord's Prayer Hallowed be thy Name I shall now speak of the Negative expressed in this Commandment or the Prohibition Thou shalt not take the Name of the Lord thy God in Vain The Tongue is an unruly Member all the Parts and Organs of the Body are defiled with Sin as every Branch of Wormwood is bitter but the Tongue is full of deadly Poison Iam. 3.8 There is no one Member of the Body doth more break forth into Gods Dishonour than the Tongue therefore this Commandment is a Bridle for the Tongue it is to bind the Tongue to its good Behaviour Thou shalt not take the Name of the Lord thy God in vain And this Prohibition is back'd with a strong Reason For the Lord will not hold him guiltless that is he will not hold him Innocent Men of Place and Eminency take it hainously to have their Names abused and will inflict heavy Penalties on the Offenders The Lord will not hold him guiltless that taketh his Name in vain God looks upon him as a Criminal Person and he will severely punish him Well then the thing to be insisted on is that great care must be had that the Holy and Reverend Name of God be not prophaned by us or taken in vain Quest. How many ways may we be said to take Gods Name in vain Resp. I. We take Gods Name in vain when we speak slightly and irreverently of his Name Deut. 28.58 That thou mayst fear this Glorious and Fearful Name the Lord thy God David speaks of God with Reverence Psal. 50.1 The Lord even the most mighty God Psal. 83.18 That Men may know that thou whose Name alone is Jehovah art the most high over all the Earth And the Disciples speaking of Jesus did hallow his Name Luke 24.19 Iesus of Nazareth which was a Prophet mighty in Deed and Word before God and all the People When we mention the Names of Kings we give them some Title of Honour as Excellent Majesty So should we speak of God with such Sacred Reverence as is due to the infinite Majesty of Heaven When we speak slightly of God or his Works God interprets it to be a Contempt and it is a taking his Name in vain II. When we profess Gods Name but do not live answerable to it it is a taking his Name in vain Titus 1.16 In Words they profess him but in Works they deny him When Mens Tongues and Lives cross one another when under a Mask of Profession Men will Lye and Couzen and be Unclean these make use of Gods Name to abuse him they take his Name in vain Simulata Sanctitas duplex iniquitas Rom. 2.24 The Name of God is blasphemed among the Gentiles through you When the Heathens saw the Iews who professed to be Gods People to be Scandalous this made them speak Evil of God and hate the true Religion for their sakes III. We take Gods Name in vain when we use Gods Name in Idle Discourse God is not to be spoken of but with an Holy Awe upon our Hearts and to bring Gods Name in at every turn when we never think of God to say O God or O Christ or As God shall save my Soul this is taking Gods Name in vain and how many are guilty in this kind Though they have God in their Mouths they have the Devil in their Hearts 'T is a wonder that Fire doth not come out from the Lord and consume them as it did Nadab
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
his Soul 1. We must not injure another in his Name A good Name is a precious Balsom it is a great Cruelty to murder a Man in his Name We injure others in their Name When we calumniate and slander them 'T was David's Complaint Psal. 35.11 They laid to my Charge things which I knew not The Primitive Christians were traduced for Incest and killing their Children as Tertul. Dicimur infanticidii incestus rei This is to behead others in their good Name this is an irreparable Injury No Physician can heal the Wounds of the Tongue 2. We must not injure another in his Body The Life is the most precious thing and God hath set this Commandment as a Fence about it to preserve it Thou shalt not kill God made a Statute which was never to this Day repealed Gen. 9.6 Who so sheddeth Man's Blood by Man shall his Blood be shed In the Old Law had a Man killed another unawares he might take Sanctuary but if he had killed him willingly tho he did fly to the Sanctuary the Holiness of the Place was not to defend him Exod. 21.14 If a Man come presumptuously upon his Neighbour to slay him with Guile thou shalt take him from my Altar that he may die Now in this Commandment Thou shalt do no Murder all those Sins are forbidden which lead to it and are the occasions of it As 1. Vnadvised Anger Anger boyls up the Blood in the Veins and oft produceth Murder Gen. 49.6 In their Anger they slew a Man 2. Envy Satan envy'd our first Parents the Robe of Innocence and the Glory of Paradise therefore never left till he had procured their Death Ioseph's Brethren envied him because his Father loved him and gave him a Coat of divers Colours therefore take Counsel to slay him Gen. 37.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Envy and Murder are near a-kin therefore the Apostle puts them together Gal. 5.21 Envyings Murders Envy is a Sin breaks both the Tables at once It begins in Discontent against God and ends in Injury against Man as we see in Cain Gen. 4.6 8. Envious Cain first discontented with God there he broke the First Table and then he fell out with his Brother and slew him there he broke the Second Table Anger is sometimes soon over like Fire kindled in Straw which is quickly out but Envy is a radicated thing and will not quench its Thirst without Blood Prov. 27.4 Who is able to stand before Envy 3. Hatred The Pharisees hated Christ because he excelled them in Gifts and had more Honour among the People than they therefore they never left till they had nailed him to the Cross and taken away his Life Hatred is a Vermin lives upon Blood Ezek. 35.5 Because thou hast had a perpetual Hatred and hast shed the Blood of the Children of Israel Haman hated Mordecai because he did not bow to him and he presently sought Revenge He got a Bloody Warrant sealed for the Destruction of the whole Race and Seed of the Jews Esther 3.9 Hatred is ever cruel All these Sins are forbidden in this Commandment which lead the Van and are oft the occasions of this Sin of Murder Quest. How many ways is Murder committed Resp. We may be said to Murder another Twelve ways 1. With the Hand As Ioab kill 〈◊〉 Abner and Amasa 2 Sam. 20.10 He smote him in the Fifth Rib and shed out his Bowels 2. Murder is committed with the Mind Malice is Mental Murder 1 Iohn 3.15 Whoso hateth his Brother is a Murderer To malign another and wish Evil against him in the Heart is a murdering him 3. Murder is committed with the Tongue By speaking to the Prejudice of another and causing him to be put to Death Thus the Jews kill'd the Lord of Life when they inveighed against him and accused him falsly to Pilate Iohn 18.30 4. Murder is committed with the Pen. So David killed Vriah in writing to Ioab to set Vriah in the Fore-front of the Battle 2 Sam. 11.15 Tho the Ammonites Sword cut off Vriah yet David's Pen was the Cause of his Death Therefore the Lord tells David by the Prophet Nathan 2 Sam. 12.9 Thou hast killed Vriah 5. Murder is committed by Plotting anothers Death Thus Iezabel tho she did not lay Hands her self upon Naboth yet because she contrived his Death and caused Two false Witnesses to swear against him and bring him within the Compass of Treason she was a Murderer 1 Kings 21.10 6. Murder is committed by instilling Poyson into Potions Thus the Wife of Commodus the Emperor killed her Husband by poysoning the Wine which he drank So many kill the Children they go with by taking such Medicines or strong Purges as prove the Death of the Child 7. By Witchcraft and Sorcery a thing forbidden under the Law Deut. 18.10 There shall not be found among you an Enchanter or a Witch or a Consulter with Familiar Spirits 8. By having an Intention to kill another as Herod would under a Pretence of Worshipping Christ have killed him Mat. 2..8 13. So Saul when he made David go as Captain against the Philistins designing thereby that the Philistins should have killed him 1 Sam. 18.17 Saul said Let not my Hand be upon him but let the Hand of the Philistins be upon him Here was intentional Murder and it was in God's Account as bad as actual 9. By consenting to anothers Death So Saul to the Death of Stephen Acts 22.20 I also was standing by and consenting to his Death He that gives Consent is accessary to the Murder 10. By not hindring the Death of another when in our Power Pilate knew Christ was innocent I find no Fault in him but he did not hinder his Death therefore he was guilty It was not washing his Hands in Water could wash away the Guilt of Christ's Blood 11. By Vnmercifulness 1. By taking away that which is necessary for the Sustentation of Life As to take away those Tools or Utensils whereby a Man gets his Living Deut. 24.6 No man shall take away the nether or the upper Milstone to pledge for he takes a mans Life 2. By not helping him when he is ready to perish You may be the Death of another as well by not relieving him as by offering him Violence Si non paveris occidisti Ambrose If thou dost not feed him that is starving thou killest him And then how many are guilty of the Breach of this Commandment 12. By not Executing the Law upon Capital Offenders A Felon having committed Six Murders the Judge may be said to be guilty of Five of them because he did not execute the Felon for his first Offence The next thing I shall speak to is to show the Aggravations of this Sin of Murder As 1. To shed the Blood of another Causless as to kill another in an Humour or Frolick A Bee will not sting unless provok'd But many when they are not provoked will take away the
As if a Company of Archers were shooting and one should go and stand in the place where the Arrows fly if the Arrow did kill him he is accessary to his own Death In the Law God would have the Leper shut up to keep others from being infected Lev. 13.4 Now if any would be so presumptuous as to go in to the Leper and get the Plague of Leprosie he might thank himself he occasioned his own Death Secondly A Person may be in some Sence guilty of his own Death by neglecting the Use of Means if sick and use no Physick If hehath received a Wound and will not apply Balsom he hastens his own Death God appointed Hezekiah to lay a Lump of Figs to the Boil Isa. 38.21 If he had not used the Lump of Figs he had been the cause of his own Death Thirdly By Immoderate Grief 2 Cor. 7.10 The Sorrow of the World worketh Death When God takes away a dear Relation and one is swallowed up with Sorrow How many weep themselves into their Graves Queen Mary grieved so excessively for the loss of Calice that it broke her Heart Fourthly By Intemperance Excess in Diet. Surfeiting shortens Life Plures periere crapula quam gladio Many dig their Grave with their Teeth Too much Oyl choaks the Lamp The Cup kills more than the Canon Excessive drinking causeth untimely Death 2. One may be guilty of Self-murder Directly and Absolutely 1. By Envy Envy is Tristitia de bonis alienis a secret repining at the Welfare of another Invidus alterius rebus macrescit opimis An envious Man is more sorry at anothers Prosperity than at his own Adversity He never laughs but when another Weeps Envy is a Self-murder a Fretting Canker Cyprian calls it Vulnus occultum a Secret Wound it hurts a Man's self most-Envy corrodes the Heart dries up the Blood rots the Bones Prov. 14.30 Envy is the rottenness of the Bones It is to the Body as the Moth to the Cloth it eats it and makes its Beauty consume Envy drinks its own Venom The Viper which leap'd on Paul's Hand thought to have hurt Paul but fell her self into the Fire Acts 28.3 So while the envious Man thinks to hurt another he destroys himself 2. By laying Violent Hands upon himself and thus he is Felo de se as Saul fell upon his own Sword and kill'd himself Because I see so many in the Bills of Mortality who make away themselves let me a little expatiate It is the most unnatural and barbarous kind of Murder for a Man to butcher himself and imbrue his Hands in his own Blood A Man's self is most near to him therefore this Sin of Self-murder breaks both the Law of God and the Bonds of Nature The Lord hath placed the Soul in the Body as in a Prison now it is a great Sin to break Prison till God by Death open the Door Self-murders are worse than the Brute-Creatures they will tear and gore one another but no Beast will go to destroy its self Self-murder is occasion'd usually from Discontent Discontent is joyned with a sullen Melancholy The Bird that beats her self in the Cage and is ready to kill her self is the true Emblem of a discontented Spirit And this Discontent ariseth 1. From Pride A Man that is swell'd with an High Opinion of himself thinks he deserves better than others and if any Cross befall him he is discontented and now in a suddain Passion will make away himself Achitophel had high Thoughts of himself his Words were esteemed Oracles and to have his Wise Counsel rejected he was not able to bear it 2 Sam. 17.23 He put his House in order and hanged himself 2. Discontent is occasioned from Poverty Poverty is a sore Temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Prov. 30.29 Give me not Poverty Many by their Sin have brought themselves to Poverty and when a great Estate is boil'd away to nothing then they are discontented and think better to die quickly than languish in Misery Hereupon the Devil helps them to dispatch themselves 3. Discontent is occasion'd from Covetousness Avarice is a dry Drunkenness an Horseleech that is never satisfied The Covetous Man is like Behemoth Iob 40.23 Behold he drinketh up a River and yet his Thirst is not allayed The covetous Miser hoards up Corn and if he hears the Price of Corn begins to fall then he is troubled and there 's no Cure for his Discontent but an Halter 4. From Horror of Mind A Man hath sinn'd a great Sin he hath swallowed down some Pills of Temptation the Devil hath given him and these Pills begin to work in his Conscience and the Horror is so great that he chooseth Strangling Iudas having betray'd Innocent Blood he was in that Agony that he hanged himself to quiet his Conscience As if one should to avoid the stinging of a Gnat endure the biting of a Serpent This Self-murder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an High Breach of this Commandment it is an execrable Sin I can see no ground of hope for such as make away themselves for they die in the very Act of Sin and cannot have time to repent 2. Here is forbidden hurting ones own Soul Thou shalt not Kill Many who are free from other Murder yet are guilty here they go about to murder their own Souls they are wilfully set to damn themselves and throw themselves into Hell Quest. Who are they that go about desperately to murder their own Souls Resp. 1. Such wilfully go about to murder their Souls who have no Sence of God or the other World They are past feeling Eph. 4.19 Tell them of God's Holiness and Justice they are not at all affected Zech. 7.12 They made their Hearts like an Adamant The Adamant saith Pliny is insuperable the Hammer cannot conquer it Sinners have Adamantine Hearts The Altar of Stone when the Prophet spake to it rent asunder 1 Kings 13.2 But Sinners Hearts are so hardened in Sin that nothing will work upon them neither Ordinances nor Judgments they do not believe a Deity they laugh at Hell These go about to murder their Souls they are throwing themselves as fast as they can into Hell 2. Such as are set wilfully to murder their Souls are they who are resolved upon their Lusts let what will come of it the Soul may cry out I am killing I am murdering Eph. 4.19 They have given themselves over to work all Vncleanness with Greediness Let Ministers speak to them about their Sins let Conscience speak let Affliction speak yet they will have their Lusts tho they go to Hell for them Are not these resolved to murder their Souls As Agrippina Mother to Nero said Occidat modò imperet Let my Son kill me so he may Reign So many say in their Hearts Let our Sins damn us so they may but please us Herod will have his incestuous Lust tho it cost him his Soul Men will for a drop of Pleasure drink a Sea of Wrath. Are not
Adulteress who can paint her black enough The Scripture calls her a deep Ditch Prov. 23.27 She is a Common-shore Whereas a Believer his Body is a Living Temple and his Soul a little Heaven bespangled with the Graces as so many little Stars The Body of an Harlot is a walking Dunghil and her Soul a lesser Hell Fourthly Adultery is destructive to the Body Prov. 5.11 And thou mourn at last when thy Flesh and thy Body is consumed It brings into a Consumption Uncleanness turns the Body into an Hospital it wastes the Radical Moisture rots the Skull eats the Beauty of the Face As the Flame wastes the Candle so the Fire of Lust consumes the Bones The Adulterer hastens his own Death Prov. 7.23 Till a Dart strike through his Liver The Romans had their Funerals at the Gate of Venus Temple to signify that Lust brings Death Venus is Lust. Fifthly Adultery is a Purgatory to the Purse as it wastes the Body so the Estate Prov. 6.26 By the means of a Whorish Woman a Man is brought to a piece of Bread Whores are the Devil's Horseleeches Spunges that will soon suck in all ones Money The Prodigal had soon spent his Portion when once he fell among Harlots Luke 15.30 King Edward the Third's Concubine when he lay a dying got all she could from him and pluck'd the Rings off his Fingers and so left him He that lives in Luxury dies in Beggery Sixthly Adultery blots and eclipseth the Name Prov. 6.33 Whoso committeth Adultery with a Woman a wound and dishonour shall he get and his Reproach shall not be wiped away Some while they get Wounds get Honour The Soldiers Wounds are full of Honour The Martyrs Wounds for Christ are full of Honour These get Honour while they get Wounds But the Adulterer gets Wounds in his Name but no Honour His Reproach shall not be wiped away The Wounds of the Name no Physician can heal The Adulterer when he is dead his Shame lives When his Body rots under ground his Name rots above ground His base-born Children will be the Living Monuments of his Shame Seventhly This Sin doth much eclipse the Light of Reason it steals away the Understanding it stupifies the Heart Hos. 4.11 Whoredom takes away the Heart It eats out all Heart for good Solomon besotted himself with Women and they enticed him to Idolatry Eighthly This Sin of Adultery ushers in Temporal Iudgments The Mosaical Law made Adultery Death Lev. 20.10 The Adulterer and the Adulteress shall surely be put to Death And the usual Death was Stoning Deut. 22.24 The Saxons commanded the Persons taken in this Sin to be burnt The Romans caused their Heads to be stricken off This Sin like a Scorpion carries a Sting in the Tail of it The Adultery of Paris and Helena a beautiful Strumpet ended in the Ruin of Troy and was the Death both of Paris and Helena Iealousie is the rage of a Man and the Adulterer is oft killed in the Act of his Sin Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives Laeta venire Venus tristis abire solet I have read of two Citizens in London 1583. who defiling themselves with Adultery on the Lord's Day were immediately struck dead with a Fire from Heaven If all that were now guilty of this Sin should be punished in this manner it would rain Fire again as on Sodom Ninthly Adultery without Repentance damns the Soul 1 Cor. 6.9 Neither Fornicators nor Adulterers nor Effeminate shall enter into the Kingdom of God The Fire of Lust brings to the Fire of Hell Heb. 13.4 Whoremongers and Adulterers God will judge Tho Men may neglect to judge them yet God will judge them But will not God judge all other Sinners Yes Why then doth the Apostle say Whoremongers and Adulterers God will judge The meaning is 1. He will judge them assuredly they shall not escape the Hand of Justice 2. He will punish them severely 2 Pet. 2.10 The Lord knoweth how to reserve the Vnjust to the Day of Iudgment to be punish'd but chiefly them that walk in the Lust of Vncleanness The Harlot's Breast keeps from Abraham's Bosom Momentaneum est quod delectat Aeternum q. d. Cruciat Who would for a Cup of Pleasure drink a Sea of Wrath Prov. 9.18 Her Guests are in the depths of Hell A wise Traveller when he comes to his Inn tho many pleasant Dishes are set before him yet he forbears to taste because of the Reckoning which will be brought in We are here all Travellers to Ierusalem above and tho many Baits of Temptation are set before us yet we should forbear and think of the reckoning which will be brought in at Death With what Stomach could Dionisius eat his Dainties when he imagined there was a naked Sword hung over his Head as he sat at Meat While the Adulterer feeds on strange Flesh the Sword of God's Justice hangs over his Head Causinus speaks of a Tree that grows in Spain that is of a sweet Smell and pleasant to the Taste but the Juyice of it is poysonous The Emblem of an Harlot she is perfum'd with Powders and fair to look on but poysonous and damnable to the Soul Prov. 7.26 She hath cast down many wounded yea many strong Men have been slain by her Tenthly The Adulterer doth not only wrong his own Soul but doth what in him lies to destroy the Soul of another and so kill two at once And thus the Adulterer is worse than the Thief For suppose a Thief Rob a Man yea take away his Life yet that Man's Soul may be happy he may go to Heaven as well as if he had died in his Bed But he who commits Adultery endangers the Soul of another and deprives her of Salvation so far as in him lies Now what a fearful thing is it to be an Instrument to draw another to Hell Eleventhly The Adulterer is abhorr'd of God Prov. 22.14 The mouth of a strange Woman is a deep Pit he who is abhorred of the Lord shall fall therein What can be worse than to be abhorr'd of God God may be angry with his own Children but for God to Abhor a Man it is the highest Degree of Hatred Quest. But how doth the Lord show his abhorring of the Adulterer Answ. In giving him up to a Reprobate Mind and a Seared Conscience Rom. 1.26 And now he is in such a condition that he cannot repent This is to be abhorred of God Such a Person stands upon the Threshold of Hell and when Death gives him a Jog he tumbles in All which may sound a Retreat in our Ears and call us off from the pursuit of so damnable a Sin as Uncleanness I will conclude with two Scriptures Prov. 5.8 Come not nigh the Door of her House Prov. 7.27 Her House is the way to Hell Twelfthly Adultery is a Sower of Discord It destroyes Peace and Love the two best Flowers which grow in a Family Adultery sets Husband
hath no Excuse I am saith one grown low in the World and trading is bad and I have no other way to a Livelyhood Resp. 1. This shows a great Distrust of God as if he could not provide for thee without thy Sin 2. This shows Sin is gotten to a great Heighth that because a Man is Low in the World therefore he will Acheronta movere Go to the Devil for a Livelyhood Abraham would not have it said that the King of Sodom had made him rich Gen. 14.23 O let it never be said that the Devil hath made thee rich 3. Thou oughtest not to undertake any Action which thou canst not pray for a Blessing upon But if thou livest on Thieving thou canst not pray for a Blessing upon stollen Goods Therefore take heed of this Sin Lucrum in arca damnum in conscientia Aug. Take heed of getting the World with the Loss of Heaven To disswade all from this horrid Sin consider 1. Thieves are the Caterpillars of the Earth Enemies to Civil Society 2. God hates them In the Law the Cormorant was unclean Lev. 11.17 because a thievish devouring Creature a Bird of Prey by which God shew'd his Hatred of this Sin 3. The Thief is a Terror to himself he is always in Fear Psal. 53.5 There were they in great Fear True of the Thief Guilt breeds Fear If he hear but the shaking of a Tree his Heart shakes It was said of Cataline He was afraid of every Noise If a Briar doth but take hold of a Thiefs Garment he is afraid it is the Officer to apprehend him And Fear hath Torment in it 1 John 4.18 4. The Iudgments which follow this Sin Achan the Thief was stoned to Death Iosh. 7. and Zech. 5.2 What seest thou And I said A flying roll Ver. 3. This is the Curse that goes over the Face of the Earth I will bring it forth saith the Lord and it shall enter into the House of the Thief Fabius a Roman Censor condemned his own Son to die for Theft Thieves die with Ignominy the Ladder is their Preferment And there 's a worse thing than Death while they rob others of Money they rob themselves of Salvation Quest. What is to be done to avoid stealing Resp. 1. Live in a Calling Eph. 4.28 Let him that stole steal no more but rather let him labour working with his Hands c. Such as stand idle the Devil hires them and puts them into the pilfering Trade An idle Person tempts the Devil to tempt him 2. Be contented with the Estate God hath given you Heb. 13.5 Be content with such things as you have Theft is the Daughter of Avarice Study Contentment Believe that Condition best God hath carved out to you God can bless that little Meal in the Barrel We shall not need these things long we shall carry nothing out of the World with us but our Winding Sheet If we have but enough to bear our Charges to Heaven it is sufficient EXOD. XX. 16 Thou shalt not bear False Witness against thy Neighbour The Tongue which at first was made to be an Organ of God's Praise is now become an Instrument of Unrighteousness This Commandment binds the Tongue to its good Behaviour God hath set two Fences to keep in the Tongue the Teeth and Lips And this Commandment is a Third Fence set about it that it should not break forth into Evil Thou shalt not bear False Witness against thy Neighbour This Commandment hath a Prohibitory and a Mandatory Part. The First is set down in plain Words the other is clearly implyed I. The Prohibitory Part of the Commandment or what it forbids in general It forbids any thing which may tend to the Disparagement or Prejudice of our Neighbour More particularly two things are forbidden in this Commandment 1. Slandering 2. False Witness 1. Slandering our Neighbour This is a Sin against the 9 th Commandment The Scorpion carries his Poyson in his Tail the Slanderer carries his Poyson in his Tongue Slandering is to report things of others unjustly Psal. 35.11 They laid things to my charge which I knew not It is usual to bring in a Christian beheaded of his Good Name They rais'd a Slander of Paul that he should preach Men might do Evil that Good might come of it Rom. 3.8 We are slanderously reported and some affirm that we say Let us do Evil that Good may come Eminency is commonly blasted by Slander Holiness its self is no Shield for Slander The Lambs Innocency will not preserve it from the Wolf Christ was the most innocent upon Earth yet was reported to be a Friend of Sinners Iohn Baptist a Man of an holy Austere Life yet they said of him He had a Devil Matth. 11.18 The Scripture calls Slandering Smiting with the Tongue Ier. 18.18 Come and let us smite him with the Tongue You may smite another and never touch him Majora sunt linguae vulnera quam gladii Aug. The Wounds of the Tongue no Physician can heal And to pretend Friendship to a Man yet slander him is most odious St. Hierom speaks thus The Arrian Faction made a show of Kindness they kissed my Hands but slandered me and sought my Life And as it is a Sin against this Commandment to raise a false Report of another so it is a Sin to receive a false Report before we have examined it Psal. 15.1 Lord who shall dwell in thy holy Hill Quis ad Coelum Ver. 3. He that back biteth not nor taketh up a Reproach against his Neighbour We must not only not raise a false Report but not take it up He that raiseth a Slander carries the Devil in his Tongue and he that receives it carries the Devil in his Ear. 2. The Second thing Forbidden in this Commandment is False Witness Here Three Sins are condemned 1. Speaking 2. Witnessing 3. Swearing that which is False contra proximum 1. Speaking that which is false Prov. 12.22 Lying Lips are an Abomination to the Lord. To lie is to speak that which one knows to be an Untruth There is nothing more contrary to God than a Lie The Holy Ghost is call'd the Spirit of Truth 1 Iohn 4.5 6. Lying is a Sin that doth not go alone it ushers in other Sins Absalom told his Father a Lie that he was going to pay his Vow at Hebron 2 Sam. 15.7 and this Lie was a Preface to his Treason Where there is a Lie in the Tongue it shows the Devil is in the Heart Acts 5.3 Why hath Satan filled thy Heart to lie Lying is such a Sin as unfits Men for Civil Society How can you converse or bargain with him that you cannot trust a Word he saith This is a Sin which highly provokes God Ananias and Saphira were struck dead for telling a Lie Acts 5.5 The Furnace of Hell is heated for Liars Rev. 22.15 Without are Sorcerers and whosoever loveth and maketh a Lie Oh abhor this Sin Quicquid dixeris juratum putes Hierom. When
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
had put all the Creatures in a Limbeck and stilled out the Quintessence and behold All was Vanity Eccles. 2.11 Covetousness is a dry Dropsie the more a Man hath the more he thirsts Quo plus sunt potae plus sitiuntur aquae 3. Worldly things cannot remove Trouble of mind King Saul being perplexed in Conscience all his Crown-Jewels could not administer Comfort to him 1 Sam. 28.15 The things of the World will no more ease a troubled Spirit than a Gold Cap will cure the Head-ach 4. The things of the World if you had more of them cannot continue with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocr The Creature hath a little Honey in its Mouth but it hath Wings to fly away Glass Mettal These things either go from us or we from them What poor things are these to covet 2. Second Consideration The Frame and Contexture of the Body God hath made the Face to look upwards towards Heaven Os Homini sublime dedit coelumque tueri Iussit Ovid. Anatomists observe that whereas other Creatures have but Four Muscles to their Eyes Man hath a Fifth Muscle by which he is able to look up to Heaven And as for the Heart it is made like a Glass Viol narrow and contracted downwards but wide and broad upwards And as the Frame and Contexture of the Body teacheth us to look to things Above so especially the Soul is planted in the Body as a Divine Sparkle to ascend upwards Can it be imagined that God gave us intellectual Immortal Souls to covet only Earthly things What wise Man would fish for Gudgeons with Golden Hooks Did God give us Glorious Souls only to fish for the World Sure our Souls are made for an higher End to aspire after the enjoyment of God in Glory 3. Third Consideration The Examples of those who have been Contemners and Despisers of the World The Primitive Christians as Clemens Alexandrinus observes were sequestred from the World and where wholly taken up in Converse with God they lived in the World above the World Like the Birds of Paradise who soar above in the Air and seldom or never touch with their Feet upon Earth Luther saith That he was never tempted to this Sin of Covetousness The Saints of old tho they did live in the World they did trade in Heaven Phil. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Conversation is in Heaven The Greek Word signifies our Commerce or Traffick or Burghership is in Heaven Enoch walked with God Gen. 5.24 His Affections were sublimated he did take a turn in Heaven every Day The Righteous are compared to a Palm-Tree Psal. 92.12 Philo observes That whereas all other Trees have their Sap in their Root the Sap of the Palm-tree is towards the Top. The Emblem of the Saints whose Hearts are above in Heaven where their Treasure is 3. The Third Remedy Covet Spiritual things more and you will Covet earthly things less Covet Grace Grace is the best Blessing it is the Seed of God 1 Iohn 3.9 The Angels Glory covet Heaven Heaven is the Region of Happiness 't is the most pleasant Climate Did we covet Heaven more we should covet Earth less They that stand on the top of the Alps the great Cities of Campania seem but as small Villages in their Eye If we could have our Hearts more fixed upon the Ierusalem above how would all Worldly things disappear and be as nothing in our Eye We read of an Angel coming down from Heaven who did tread with his right Foot on the Sea and with his left Foot on the Earth Rev. 10.2 Had we but once been in Heaven and viewed the Superlative Glory of it how might we in an holy Scorn trample with one Foot upon the Earth and with the other Foot upon the Sea Oh covet after Heavenly things There is the Tree of Life the Mountains of Spices the Rivers of Pleasure the Honey-comb of God's Love dropping the Delights of Angels the Flower of Joy fully ripe and blown There is the pure Air to breath in no Fogs nor Vapors of Sin arise to infect that Air but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams O let your Thoughts and Delights be always taken up about the City of Pearl the Paradise of God Did we covet Heavenly things more we should covet earthly things less It is reported after Lazarus was raised from the Grave he was never seen to smile or be delighted with the World after Were our Hearts rais'd by the Power of the Holy Ghost up to Heaven we should not be much taken with Earthly things 4. The Fourth Remedy Pray for an Heavenly Mind Lord let the Loadstone of thy Spirit draw my Heart upward Lord dig the Earth out of my Heart teach me how to possess the World and not love it how to hold it in my hand and not let it get into my Heart So much for the Commandment in General Thou shalt not cover 2. I shall speak of it more Particularly Thou shalt not covet thy Neighbours House thou shalt not covet thy Neighbours Wife c. Observe here the Holiness and Perfection of God's Law It forbids the Motus primo primi the First Motions and Risings of Sin in the Heart Thou shalt not covet The Laws of Men take hold of the Actions but the Law of God goes further it forbids not only the Actions but the Affections Thou shalt not covet thy Neighbours House It is not said Thou shalt not take away his House But Thou shalt not covet it These Lustings and Desires after the Forbidden Fruit are sinful Rom. 7.7 The Law hath said Thou shalt not covet Tho the Tree bears no bad Fruit it may be faulty at the Root Tho a Man doth not commit Gross Sin yet who can say his Heart is pure There may be a Faultiness at the Root there may be sinful Covetings and Lustings in the Soul Vse Let us be humbled for the Sin of our Nature the Risings of Evil Thoughts coveting that which we ought not Our Nature is a Seed-Plot of Iniquity it is like Charcoal that is ever sparkling The Sparkles of Pride Envy Covetousness arise in the Mind How should this humble us If there be not sinful Actings there are sinful Covetings Let us pray for mortifying Grace which may be like the Water of Jealousie to make the Thigh of Sin to rot But to come to the Words more nearly Thou shalt not covet thy Neighbours House nor thy Neighbours Wife c. Quest. Why is the House put before the Wife In Deuteronomy the Wife is put first Deut. 5.21 Neither shalt thou desire thy Neighbours Wife neither shalt thou covet thy Neighbours House Here the House is put first Resp. In Deuteronomy the Wife is set down first in respect of her Value She if a good Wife is of far greater Value and Estimate than the House Prov. 31.10 Her Price is far above Rubies She is the Furniture of the House and this Furniture
he cannot do Duty out of love to Duty and if he cannot do Duty Spiritually then much less Perfectly Now that a Natural Man cannot yield perfect Obedience to the Moral Law is evident 1. Because he is Spiritually dead Eph. 2.1 And being so how can he keep the Commandments of God perfectly A dead Man is not fit for Action A Sinner hath the Symptoms of Death upon him 1. He hath no Sense a Dead Man hath no Sense He hath no Sense of the Evil of Sin of God's Holiness and Veracity therefore he is said to be without feeling Eph. 4.19 2. He hath no Strength Rom. 5.6 What Strength hath a dead Man A Natural Man hath no Strength to deny himself to resist Temptation he is dead And can a dead Man fulfill the Moral Law 2. A natural Man cannot perfectly keep all God's Commandments because he is so interlarded with Sin He is born in Sin Psal. 51.5 Iob 15.16 He drinks Iniquity as Water All the Imagination of his Thoughts are evil and only evil Gen. 6.5 Now the least Evil Thought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Breach of the Royal Law And if there be Defection there cannot be Perfection And as a natural Man hath no Power to keep the Moral Law so he hath no Will. He is not only Dead but worse than dead A dead Man doth no Hurt but there is a Life of Resistance against God goes along with the Death of sin A Natural Man not only cannot keep the Law through Weakness but he breaks it through Wilfulness Ier. 44.17 We will do whatsoever goeth out of our Mouth to burn Incense to the Queen of Heaven 2. As the Unregenerate cannot keep the Moral Law perfectly so neither the Regenerate Eccles. 7.20 There is not a just Man upon the Earth that doth good and sinneth not Nay that sins not in doing good There 's that in the best Actions of a Righteous Man that is damnable if God should weigh him in the Ballance of Justice Alas How are his Duties Fly-blown He cannot pray without wandring nor believe without doubting Rom. 7.18 To me to will is present but how to perform I find not In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to do it thoroughly I find not Paul tho a Saint of the first Magnitude was better at willing than at performing Mary asked where they had laid Christ She had a mind to have carried him away but she wanted Strength So the Regenerate have a Will to obey God's Law perfectly but they want Strength Their Obedience is weak and sickly The Mark they are to shoot at is perfection of Holiness tho they take a right Aim yet do what they can they shoot short Rom. 7.19 The Good which I would I do not A Christian while he is serving God is hindred Like a Ferry-man that plies the Oar and rows hard but a Gust of Wind carries him back again So saith Paul The Good I would I do not I am driven back by a Temptation Now if there be any Failure in our Obedience we cannot make a perfect Commentary upon God's Law No Christian alive can write a Copy of Holiness without blotting The Virgin Mary's Obedience was not perfect she needed Christ's Blood to wash her Tears Aaron was to make Atonement for the Altar Exod. 29.37 to show that the most holy Offering hath Defilement in it and needs Atonement to be made for it Quest. 1. But if Man hath not power to keep the whole Moral Law then why doth God require that of Man which he is not able to perform How doth this stand with his Iustice Answ. Tho Man hath lost his Power of Obeying God hath not lost his Right of Commanding If a Master entrusts a Servant with Money to lay out and the Servant spends it dissolutely may not the Master justly demand this Money God gave us a Power to keep the Moral Law we by tampering with Sin lost it But may not God still call for perfect Obedience Or in case of Default justly punish us Quest. 2. But why doth God suffer such an Impotency to lie upon Man that he cannot perfectly keep the Law Answ. The Lord doth it 1. To humble us Man is a self-exalting Creature and if he hath but any thing of Worth he is ready to be puffed up But when he comes to see his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Deficiencies and Failings and how far short he comes of the Holiness and Perfection God's Law requires this is a means to pull down his Plumes of Pride and lay them in the Dust. He weeps over his Impotency he blusheth for his Leprous Spots he saith as Iob I abhor my self in Dust and Ashes 2. God lets this Impotency and Infirmness lie upon us that we may have recourse to Christ to obtain Pardon for our Defects and to sprinkle our best Duties with his Blood When a Man sees himself indebted he owes perfect Obedience to the Law but he hath nothing to pay This makes him fly to Christ to be his Friend and answer all the Demands and Challenges of the Law and set him free in the Court of Justice Vse I. Is matter of Humiliation for our Fall in Adam In the State of Innocency we were perfectly holy our Minds were crowned with Knowledge and our Wills as a Queen did sway the Scepter of Liberty But now we may say as Lam. 5.16 The Crown is fallen from our Head We have lost that Power which was Inherent in us When we look back to our Primitive Glory when we sâ—ined as Earthly Angels we may take up Iob's Words Chap. 29.2 O that it were as in Months past O that it were with us as at first when there was no Stain upon our Virgin-Nature when there was a perfect Harmony between God's Law and Man's Will But alas Now the Scene is alter'd our Strength is gone from us we tread awry every Step we come below every Precept our Dwarfishness will not reach the Sublimity of God's Law we fail in our Obedience and while we fail we forfeit This may put us in close Mourning and spring a Leak of Sorrow in all our Souls Vse II. 1 st Br. Confutation It confutes the Arminians who cry up the Power of the Will They hold they have a Will to save themselves But by Nature we not only want Strength Rom. 5.6 but we want Will to that which is Good The Will is not only full of Impotency but Obstinacy Psal. 81.11 Israel would none of me The Will hangs forth a Flag of Defiance against God Such as speak of the Sovereign Power of the Will forget Phil. 2.13 It is God that worketh in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do If the Power be in the Will of Man then what needs God to work in us to Will If the Air can enlighten it self what needs the Sun to shine Such as talk of the Power of Nature and the Ability they have to save themselves
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
are greater than others If the Breakers of God's Law sin what do they that teach Men to break them Matth. 5.19 2. Such as destroy others by their bad Example The swearing Father hath taught his Son to swear and damned him by his Example These Mens sins are greater than others and they shall have an hotter place in Hell Vse You see all sins are not Equal some are more grievous than others and bring greater Wrath therefore especially take heed of these Sins Psal. 19.13 Keep hack thy Servant from presumptuous sins The least sin is bad enough you need not aggravate your sins and make them more hainous He that hath a little Wound will not make it deeper Oh beware of those bloody Circumstances which greaten your sin and make it more hainous The higher a Man is in sinning the lower he shall lie in Torment Quest. What doth every Sin deserve Answ. God 's Wrath and Curse both in this Life and that which is to come Matth. 25.41 Depart from me ye cursed into everlasting Fire Man having sinned is like a Favourite turn'd out of the King's Favour and deserves the Wrath and Curse of God 1. God's Curse Gal. 3.10 As when Christ cursed the Fig-tree it withered Matth. 21.19 So when God curseth any he withers in his Soul God's Curse blasts where-ever it comes 2. God's Wrath which is nothing else but the Execution of God's Curse First What this Wrath is In this Wrath there is 1. Something that is Privative that is the being deprived of the Smiles of God's Face It is Hell enough to be excluded God's Presence In whose Presence is fulness of Ioy Psal. 16.11 God's smiling Face hath that Splendor and Oriency of Beauty shining in it as ravisheth the Angels with delight This is the Diamond in the Ring of Glory And if it were such a Misery for Absalom that he might not see the King's Face 2 Kings 14.22 what will it be for the wicked to be shut out from beholding God's pleasant Face Privatio divinae Visionis omnium suppliciorum summum Secondly God's Wrath hath something in it Positive That is his Frown and enraged Fury which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wrath come upon the Sinner to the uttermost 1 Thess. 2.16 Here three Positions or Maxims 1. God's Wrath is irresistible Psal. 90.11 Who knows the power of thy anger Sinners may oppose God's Ways but not his Wrath. Shall the Briars contend with the Fire Shall finite contend with infinite Iob 40.9 Hast thou an Arm like God 2. God's Wrath is Terrible The Spanish Proverb is The Lion is not so fierce as he is painted We are apt to have slight Thoughts of God's Wrath but it is very tremendous and dismal as if scalding Lead should be dropped in ones Eye The Hebrew Word for Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heat To show that the Wrath of God is hot therefore it is compared to Fire in the Text. Fire when it is in its Rage is dreadful as we saw in the Flames of this City So the Wrath of God is like Fire it is the Terrible of Terribles Other Fire is but painted to this If when God's Wrath is kindled but a little and a Spark of it flies into a wicked Man's Conscience in this Life it is so terrible what will it be when God stirs up all his Wrath Psalm 78.38 How sad is it with a Soul in Desertion Now God dips his Pen in Gall and writes bitter things Now his poysoned Arrow sticks fast in the Heart Psal. 88.15 16. While I suffer thy Terrors I am distracted thy fierce Wrath goeth over me Luther in Desertion was in such Horror of Mind that Nec calor nec Sanguis super-esset He had no Blood seen in his Face but he lay as one dead Now if God's Wrath be such towards them whom he loves what will it be towards them whom he hates If they who sip of the Cup find it so bitter what will they do who drink the Dregs of the Cup Psal. 75.8 Solomon saith The Wrath of a Prince is as the roaring of a Lion Prov. 19.12 What then is God's Wrath When God musters up all his Forces and sets himself in Battalia against a Sinner how can his Heart endure Ezek. 22.14 Who is able to lie under Mountains of Wrath God is the sweetest Friend but the forest Enemy To set forth the fearfulness of this Wrath 1. The Wrath of God shall seize upon every part of a Sinner 1. Upon the Body The Body which was so tender it could not bear Heat or Cold shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects shall be tormented with the sight of Devils The Ears which before were delighted with Musick shall be tormented with the hideous Shrieks of the Damned 2. The Wrath of God shall seize upon the Soul of of a Reprobate Ordinary Fire cannot touch the Soul When the Martyrs Bodies were consuming their Souls did triumph in the Flames but God's Wrath burns the Soul 1. The Memory shall be tormented to remember what means of Grace have been abused 2. The Conscience shall be tormented with self-accusations The Sinner shall accuse himself for presumptuous sins for mis-spending his precious hours for resisting the Holy Ghost 2. The Wrath of God is without Intermission Hell is an abiding-place but no resting-place There is not a Minutes Rest. Outward Pain hath some Abatement If it be the Stone or Cholick the Patient hath sometimes Ease but the Torments of the Damned have no Intermission He that feels God's Wrath never saith I have Ease 3. The Wrath of God is Eternal So saith the Text Everlasting Fire No Tears can quench the Flame of God's Anger no tho we could shed Rivers of Tears In all Pains of this Life Men hope for a Cessation the Suffering will not continue long either the Tormentor dies or the Tormented But the Wrath of God is always feeding upon a Sinner The Terror of Natural Fire is that it consumes what it burns But this makes the Fire of God's Wrath terrible that it doth not consume what it burns Sic morientur damnati ut semper vivunt Bern. The Sinner shall ever be in the Furnace after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning If all the Earth and Sea were Sand and every Thousand Years a Bird should come and take away one Grain of this Sand it would be a long while e're that vast heap of Sand were emptied but if after all that time the Damned might come out of Hell there were some Hope But this Word Ever breaks the Herrt Quest. But how doth it seem to consist with God's Iustice to punish Sin which perhaps was committed in a Moment with Eternal Fire Answ. In respect of the hainous Nature of Sin Consider the Person offended 't is Crimen laesae Majestatis Sin is committed against an Infinite Majesty
Celebrate the Lord's Supper an Officer stood up and cried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things for Holy Men And then several of the Congregation were to depart I would have my Hand cut off saith Chrysostom rather than I would give Christ's Body and Blood to the Profane The wicked do not eat Christ's Flesh but tear it they do not drink his Blood but spill it These Holy Mysteries in the Sacraments are tremenda mysteria Mysteries that the Soul is to tremble at Sinners defile the Holy things of God they poyson the Sacramental Cup. We read that the wicked are to be set at Christ's Feet Psal. 110. not at his Table Quest. 7. How may we receive the Supper of the Lord worthily that so it may become effectual to us Resp. That we may receive it worthily and it may become Efficacious 1. We must solemnly prepare our selves before we come We must not rush upon the Ordinance rudely and irreverently but come in due order There was a great deal of Preparation to the Passover 2 Chron. 30.18 19. And the Sacrament comes in the room of it Quest. Wherein doth this Solemn Preparing for the Ordinance consist Resp. 1. In Examining our selves 2. In Dressing our Souls before we come which is by washing in the Water of Repentance 3. By exciting the Habit of Grace into Exercise 4. In begging a Blessing upon the Ordinance 1. Solemn Preparing for the Sacrament consists in Self-examining 1 Cor. 11.28 But let a Man examin himself and so let him eat It is not only a Counsel but a Charge Let him examin himself As if a King should say Let it be enacted Jesus Christ having by his Institution consecrated these Elements in the Supper to an high Mystery they represent his Body and Blood Therefore there must be Preparation and if Preparation then there must be first Examining our selves without which there can be no Preparation Let us be serious in this examining our selves our Salvation depends upon it We are curious in examining other things We will not take Gold but examine it by the Touch-stone We will not take Land but we will examine the Title And shall not we be as exact and curious in examining the state of our Souls Quest. 1. What is required to this Self-examining Resp. There must be a Solemn Retiring of the Soul We must set our selves apart and retire for some time from all Secular Employment that we may be more serious in this Work There is no casting up of Accounts in a Crowd nor can we examin our selves when we are in a Crowd of Worldly Businesses We read a Man that was in a Iourney might not come to the Passover Numb 9.13 because his Mind was full of Secular Cares and his Thoughts were taken up about his Journey When we are upon Self-examining-work we had not need be in an Hurry or have any distracting Thoughts but retire and lock up our selves in our Closet that we may be more intent in the Work Quest. 2. What is Self-examination Resp. It is a setting up a Court in Conscience and keeping a Register there that by a strict Scrutiny a Man may see how Matters stand between God and his Soul Self-examination is a Spiritual Inquisition an Heart-Anatomy whereby a Man takes his Heart as a Watch all in pieces and sees what is defective there It is a Dialogue with ones self Psal. 77.7 I commune with my own Heart David call'd himself to Account and put Interrogatories to his own Heart Self-examining is a critical Descant or Search as the Woman in the Parable did light a Candle and search for her lost Groat Luke 15.8 So Conscience is the Candle of tâ—â— Lord. Search with this Candle what thou canst find wrought by the Spirit in thee Quest. 3. What is the Rule by which we must Examine our selves Resp. The Rule or Measure we must Examine our selves by is the Holy Scripture We must not make Fancy or the good Opinion which others have of us the Rule by which we judge of our selves But as the Goldsmith brings his Gold to the Touch-stone so must we bring our Hearts to a Scripture Touch-stone To the Law to the Testimony Isa. 8.20 What saith the Word Are we divorced from Sin Are we renewed by the Spirit Let the Word decide whether we are fit Communicants or no. We judge of Colours by the Sun so must we judge of the state of our Souls by the Sun-light of Scripture Quest. 4. What are the cogent Reasons why we must Examine our selves before we approach to the Lord's Table Resp. 1. It is a Duty imposed Let him examine himself The Passover was not to be eaten Raw Exod. 12.19 To come to such an Ordinance slightly without Examination is to come in an undue manner and is like Eating the Passover Raw. 2. We must examine our selves before we come because it is not only a Duty imposed but opposed There is nothing the Heart naturally is more averse from than Self-exemination We may know that Duty is good which the Heart opposeth But why doth the Heart so oppose it Because it doth cross the Tide of Corrupt Nature 't is contrary to Flesh and Blood The Heart is guilty and doth a guilty Person love to be examined The Heart opposeth it therefore the rather set upon it That Duty is good which the Heart opposeth 3. Because Self-examining is so needful a Work as appears 1. Without Self-examination a Man can never tell how it is with him whether he hath Grace or no and this must needs be very uncomfortable He knows not if he should die presently what will become of him or to what Coast he shall sail whether to Hell or Heaven As Socrates said I am about to die and the gods know whether I shall be happy or miserable How needful therefore is Self-examination that a Man by Search may come to know the true state of his Soul and may guess how it will go with him to Eternity 2. Self-examination is needful in respect of the Excellency of the Sacrament Let him eat de illo Pane Of that Bread 1 Cor. 11.28 That excellent Bread that consecrated Bread that Bread which is not only the Bread of the Lord but the Bread the Lord. Let him drink de illo Poculo Of that Cup that precious Cup which is perfum'd and spic'd with Christ's Love that Cup which holds the Blood of God Sacramentally Cleopatra put a Jewel in a Cup which contained the price of a Kingdom This Sacred Cup we are to drink of enriched with the Blood of God is above the Price of a Kingdom It is more worth than Heaven Therefore coming to such a Royal Feast having whole Christ his Divine and Humane Nature to feed on how should we examine our selves before-hand that we may be fit Guests for such a Magnificent Banquet 3. Self-examining is needful because God will examine us That was a sad Question Matth. 22.12 Friend how camest thou in hither
his own Authority but as an Herald in Christ's Name pronounceth a man's pardon as it was with the Priest in the Law God did Cleanse the Leper the Priest only did Pronounce him clean so it is God who by his Prerogative doth forgive sin the Minister only pronounceth forgiveness to the sinner being Penitent Power to forgive sin authoritatively in ones own name was never granted to any mortal man A King may pardon a man's Life but not pardon his sin Popes Pardons are insignificant like Blanks in a Lottery good for nothing but to be torn Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace There are some Acts of God which declare his Power as making and governing the World other Acts that declare his Justice as punishing the Guilty other Acts that declare his Free-grace as pardoning of sinners Isa. 43.25 I am He that blotteth out sin for my own name sake As when a Creditor freely forgives a Debtor 1 Tim. 1.15 I obtained mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all over besprinkled with Mercy When God pardons a sin he doth not pay a debt but give a Legacy Forgiveness is spun out of the Bowels of God's Mercy There is nothing we can do can deserve it It is not our Prayers or Tears or good Deeds can purchase pardon When Simon Magus would have bought the Gift of the Holy Ghost with Money Thy Money saith Peter perish with thee Acts 8.20 So they who think they can buy pardon of sin with their Duties and Alms their money perish with them Forgiveness is an Act of God's Free-grace here he displays the Banner of Love This is that will raise the Trophies of God's Glory and will cause the Saints Triumph in Heaven that when there was no Worthiness in them when they lay in their Blood God took pity on them and held forth the Golden Scepter of Love in forgiving Forgiveness is a golden Thread spun out of the Bowels of Free-grace Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving Christ's Blood is the outward Cause meriting Pardon Ephes. 1.7 In whom we have Redemption through his Blood All Pardons are seal'd in Christ's Blood the Guilt of sin was infinite and nothing but that Blood which was of infinite Value could procure Forgiveness Object But if Christ laid down his Blood as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Pardon then how can we say God freely forgives sin if it be by purchase how is it by Grace Answ. It was God's Free grace that found out a way of Redemption through a Mediator Nay God's Love appear'd more in letting Christ die for us than if he had forgiven us without exacting any satisfaction 2. It was Free-grace moved God to accept of the price paid for our sins That God should accept a Surety that one should sin and another suffer this was Free-grace So that forgiveness of sin though it be purchas'd by Christ's Blood yet it is by Free-grace Aphorism 5. In Forgiveness of sin God remits the guilt and penalty Remissa culpa remittitur poena Guilt is an Obligation to Punishment Guilt cries for Justice Now God in forgiving doth indulge the sinner as to the Penalty God seems to say to the sinner thus Tho' thou art fallen into the hands of my Justice and deservest to die yet I will take off the Penalty whatever is charged upon thee shall be discharged When God pardons a Soul he will not reckon with him in a purely vindictive way he stops the Execution of Justice Aphorism 6. By vertue of this Pardon God will no more call sin into remembrance Heb. 8.12 Their Sins and Iniquities will I remember no more God will pass an Act of Oblivion he will not upbraid us with former Unkindnesses When we fear God will call over our sins again after pardon look into this Act of Indemnity their Iniquities will I remember no more God is said therefore to blot out our Sin A man doth not call for a debt when he hath crossed the book When God pardons a man his former Displeasure ceaseth Hos. 14.4 Mine Anger is turned away Object But God is angry with his pardoned ones Answ. Tho' a Child of God after pardon may incur God's fatherly Displeasure yet God's Iudicial Wrath is removed tho' God may lay on the Rod yet he hath taken away the Curse Correction may befal the Saints but not Destruction Ps. 89.31 My loving kindness I will not take away Aphorism or Position 7. That sin is not forgiven till it be repented of Therefore they are put together Luke 24.47 Repentance and Remission Domine da poenitentiam posteà indulgentiam Fulgentius 9. Now in Repentance there are three main Ingredients and all these must be before Forgiveness 1. Contrition 2. Confession 3. Conversion 1. Contrition or brokenness of Heart Ezek. 7.16 They shall be like Doves of the Valleys all of them mourning every one for his Iniquity This Contrition or rending of the Heart is expressed sometimes by smiting on the Breast Luke 18.13 sometimes by plucking off the Hair Ezra 9.3 sometimes by watering the Couch Ps. 6.6 but all Humiliation is not Contrition Some have only pretended Sorrow for sin and so have missed of Forgiveness Ahab humbled himself his Garments were Rent not his Heart Quest. What is that Remorse and Sorrow which goes before Forgiveness of sin Answ. It is an Holy Sorrow it is a grieving for sin Quatenus sin as it is sin as it is a dishonouring of God and a defiling of the Soul Tho' there were no Sufferings to follow yet the true penitent would grieve for sin Ps 51.3 My sin is ever before me This Contrition goes before Remission Ier. 31.18 19. I repented I smote upon my Thigh is Ephraim my dear Son my Bowels are troubled for him I will surely have mercy upon him Ephraim is troubled for sinning and God's Bowels were troubled for Ephraim the Woman in the Gospel stood at Iesus's feet weeping and a pardon followed Luke 7.47 Wherefore I say her sins which are many are forgiven her The Seal is set upon the Wax when it melts God seals his Pardons upon melting Hearts 2. The second Ingredient into Repentance is Confession Ps. 51.4 Against thee thee only have I sinned this is not Auricular Confession This the Papists make a Sacrament and affirm that without Confession of all ones sins in the Ears of a Priest no man can receive forgivness of sin the Scripture is ignorant of it nor do we read of any General Councel til the Lateran Councel which was about twelve hundred Years after Christ did ever decree Auricular Confession Object But doth not the Scripture say Iam. 5.15 Confess your sins one to another Resp. This is absurdly brought for auricular Confession for by this the Priest must as well confess to the people as the people to the Priest The Sence of that place is in case of publick
Scandals or private Wrongs here Confession is to be made to others But chiefly Confession is to be made to God who is the Party offended Against thee thee only have I sinned Confession gives vent to Sorrow Confession must be free without Compulsion ingenuous without Reserve cordial without Hypocrisy the Heart must go along with the Confession This Confession makes way for Forgiveness Psal. 32.5 I said I would confess my sin and thou forgavest me When the Publican and Thief on the Cross confessed they had that Pardon The Publican smote upon his Breast there was Contrition and said God be merciful to me a sinner there was Confession he went away justifi'd there was Forgiveness And the Thief on the Cross we indeed suffer justly there was Confession and Christ absolv'd him before he died Luke 23.41 This day shalt thou be with me in Paradise Which words of Christ might occasion that Saying of St. Austin Confession shuts the mouth of Hell and opens the Gate of Paradise 3. The third Ingredient in Repentance is Conversion or turning from sin Iudg. 10.15 We have sinned there was Confession ver 16. They put away their strange gods there was Conversion and it must be an universal Turning from sin Ezek. 18.31 Cast away from you all your Transgressions You would be loth God should forgive only some of your sins Would you have God forgive all and will not you forsake all He that hides one Rebel is a Traytor to the Crown He that lives in one known sin is a traiterous Hypocrite and it must not only be a Turning from sin but a Turning unto God Therefore 't is call'd Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.20 Towards God The Heart points towards God as the Needle to the North Pole The Prodigal did not only leave his Harlots but did arise and go to his Father Luke 15.17 This Repentance is the ready way to pardon Isa. 55.7 Let the wicked forsake his way and turn to the Lord and he will abundantly pardon A King will not pardon a Rebel whilst he continues in open Hostility Thus you see Repentance goes before Remission They who never repented can have no ground to hope that their sins are pardoned 7. Aphorism or Position is that sin is not forgiven till it be repented of Caution Not that Repentance doth merit the forgiveness of sin To make Repentance satisfactory is popish by Repentance we please God but we do not satisfie him Alas Christ's Blood must wash our Tears Repentance is a Condition not a Cause God will not pardon for Repentance nor yet without it God Seals his pardons on melting Hearts Repentance makes us prize pardon the more He who cries out of his broken Bones will the more prize the mercy of having them set again when there is nothing in the Soul but Clouds of Sorrow and now God brings a pardon which is a setting up a Rainbow in the Cloud to tell the Soul the Flood of God's Wrath shall not overflow O what Joy at the sight of this Rainbow the Soul now burns in love to God 8. Aphorism or Position The greatest Sins come within the compass of Forgiveness Incest Sodomy Adultery Theft Murder which are Sins of the first magnitude yet these are pardonable Paul was a Blasphemer and so sinn'd against the first Table a Persecutor and so he sinn'd against the second Table yet he obtain'd Mercy 1 Tim. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all besprinkled with Mercy Zacheus an Extortioner Mary Magdalen an unchast woman out of whom seven Devils were cast Manasseh who made the streets run with Blood yet had their pardon Some of the Iews who had a hand in Crucifying of Christ were forgiven God blots out not only the Cloud but the thick Cloud Isa 44.22 Enormities as well as Infirmities the King in the Parable forgave his Debtor that owed him ten thousand Talents Mat. 18.27 a Talent weighed three thousand Shekels ten thousand Talents contain'd almost twelve Tun of Gold This was an Emblem of God's forgiving great Sins Isa. 1.18 Tho' your Sins were as Scarlet yet they shall be as white as Snow Scarlet in the Greek is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice dip'd and the Art of Man cannot wash out the dye again But tho' our sins are of a Scarlet-dye God's Mercy can wash them away The Sea can as well cover great Rocks as little Sands This I mention that sinners may not despair God counts it a Glory to him to forgive great Sins now Mercy and Love ride in Triumph 1 Tim. 1.14 The Grace of our Lord was exceeding abundant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was exuberant it did overflow as Nilus We must not measure God by our selves God's Mercy excels our sins as much as Heaven doth Earth Isa. 55.9 If great sinners could not be forgiven then great sinners should not be preached to but the Gospel is to be preached to all If they could not be forgiven it were a dishonour to Christ's Blood as if the wound were broader than the Plaister God hath first made great sinners broken Vessels he hath broken their heart for sin and then he hath made them golden Vessels he hath filled them with the Golden Oyl of pardoning Mercy This may encourage great sinners to come in and repent Indeed the sin against the Holy Ghost is unpardonable not but that there is Mercy enough in God to forgive it but because he who hath committed this sin will have no pardon He despights God scorns his Mercy spills the Cordial of Christ's Blood and tramples it under foot he puts away Salvation from him but else the greatest sins are pardonable When a poor sinner looks upon himself and sees his Guilt and when he looks upon God's Justice and Holiness he falls down confounded but here is that may be as Cork to the Net to keep him from despair if thou wilt leave thy sins and come to Christ Mercy can seal thy pardon Aphorism 9. When God pardons a sinner he forgives all sins Ier. 33.8 I will pardon all their Iniquities Col. 2.13 Having forgiven you all Trespasses The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness to shew that God covers all our Transgressions He doth not leave one sin upon the score He doth not take his Pen and for fourscore sins write down fifty but blots out all sin Psal. 103.3 Who forgiveth all thine Iniquities When I say God forgives all sins I understand it of sins Past but sins to Come are not forgiven till they are Repented of Indeed God hath decreed to pardon them and when God forgives one sin he will in time forgive all but sins future are not actually pardon'd till they are repented of It is absurd to think sin should be forgiven before it is committed 1. If all sins past and to come are at once forgiven then what need a man pray for the pardon of sin 'T is a vain thing to pray for the pardon of
owe God themselves to pay it in part and do not look to have it all forgiven But why did Christ teach us to pray forgive us our sins if we can of our selves satisfie God for the wrong we have done him This Doctrine robs God of his Glory Christ of his Merit and the Soul of Salvation Alas is not the lock cut where our Strength lay are not all our Works fly-blown with sin and can sin satisfie for sin this Doctrine makes men their own Saviours it is most absurd to hold for can the Obedience of a finite Creature satisfie for an infinite Offence Sin being forgiven clearly implies we cannot satisfie for it 2. From this word Vs forgive us we learn that pardon is chiefly to be sought for our selves For tho' we are to pray for the pardon of others Iam. 6.16 Pray one for another yet in the first place we are to beg pardon for our selves What will anothers pardon do us good every one is to endeavour to have his own name in the pardon A Son may be made free by his Fathers Copy but he cannot be pardoned by his Fathers pardon he must have a pardon for himself In this sence selfiâ—hness is lawful every one must be for himself and get a pardon for his own sins Forgive Vs. 3. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OVR Our sins we learn how just God is in punishing us the Text saith Our Sins we are not punished for other mens sins but our own Nemo habet de proprio nisi peccatum Augustine There 's nothing we can call so properly ours as sin Our daily bread we have from God our daily sins we have from our selves Sin is our own Act a web of our own spinning How righteous therefore is God in punishing of us we sow the seed and God only makes us reap what we sow Ier. 17.10 I give every man the fruit of his own doings When we are punished we do but tast the fruit of our own grafting 4. From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sins see from hence the multitude of sins we stand guilty of we pray not forgive us our Sin as if it were only a single debt but sins in the plural so vast is the Catalogue of our sins that David cries out Who can understand his Errors Ps. 19.12 Our sins are like the drops in the Sea like the atoms in the Sun they exceed all Arithmetick Our debts we owe to God we can no more number than we can satisfie Which as it should humble us to consider how full of black Spots our Souls are so it should put us upon seeking after the pardon of our sins and this brings to the second Vse Exhort To labour to have the forgiveness of sin sealed up to us How can we eat or drink or sleep without it 'T is sad dying without a pardon This is to fall into the Labyrinth of Despair of this the next time Vse 2. Let us labour for the forgiveness of sin If ever this was needful then now when the Times ring Changes and Dangers seem to be marching towards us Labour I say for the Forgiveness of sin this is a main Branch of the Charter or Covenant of Grace Heb. 10.12 I will be merciful to your Unrighteousness and your Sins and Iniquities I will remember no more It is Mercy to feed us but it is rich Mercy to pardon us this is spun and woven out of the Bowels of Free-grace Earthly things are no signs of God's love he may give the Venison but not the Blessing but when God seals up Forgiveness he gives his Love and Heaven with it Psal. 21.3 Thou settest a Crown of pure Gold on his head A Crown of Gold was a Mercy but if you look into 103. Psalm you shall find a greater Mercy v. 3 4. Who forgiveth all thine Iniquities who crowneth thee with loving-kindness To be crowned with Forgiveness and Loving kindness is a far greater Mercy than to have a Crown of pure Gold set upon the Head it was a Mercy when Christ cured the palsy man but when Christ said to him Thy sins are forgiven Mar. 2.5 this was more than to have his palsy healed forgiveness of Sin is the Chief thing to be sought after and sure if conscience be once touched with a sence of Sin there 's nothing a man will thirst after more than forgiveness Ps. 51.3 My Sin is ever before me this made David so earnest for pardon Ps. 51.1 Have Mercy upon me O God blot out my Transgressions If one should have come to David and asked him David where is thy pain what is it troubles thee is it the fear of shame which shall come upon thee in thy Wives is it the fear of the Sword which God hath threatned shall not depart from thy House he would have said No it is only my sin pains me My Sin is ever before me Were but this removed by forgiveness tho' the Sword did ride in circuit in my Family I should be well enough content When the Arrow of Guilt sticks in the Conscience nothing is so desirable as to have this Arrow plucked out by forgiveness Oh therefore seek after the Forgiveness of Sin can you make a shift to live without it but how will you do to die without it will not death have a sting to an unpardoned Sinner how do you think to get to Heaven without forgiveness as at some solemn Festivals there 's no being admitted unless you bring a Ticket so unless you have this Ticket to shew Forgiveness of Sin there 's no being admitted into the Holy Place of Heaven Will God ever Crown those that he will not forgive O be ambitious of pardoning Grace When God had made Abraham great and large Promises Abraham replies Lord what is all seeing I go Childless Gen. 15.2 so when God hath given thee Riches and all thy heart can wish say to him Lord what is all this seeing I want Forgiveness let my pardon be sealed in Christ's Blood A Prisoner in the Tower is in an ill Case notwithstanding his brave Diet great Attendance soft Bed to lie on because being Impeach'd he looks every day for his Arraignment and is afraid of the Sentence of Death In such a Case and worse is He that swims in the Pleasures of the World but his sins are not forgiven A guilty Conscience doth impeach him and he is in fear of being Arraign'd and Condemn'd at God's Judgment-Seat Give not then sleep to your Eyes or slumber to your Eye lids till you have gotten some well-grounded hope that your sins are blotted out Before I come to press the Exhortation to seek after forgiveness of Sin I shall propound one question Quest. If pardon of Sin be so absolutely necessary without it no Salvation what is the Reason that so few in the world seek after it If they want health they repair to the Physitian if they want Riches they take a Voyage to the Indies
God in forgiving sin puts forth infinite Mercy Numb 14.19 Pardon I beseech thee the Iniquity of this people according to the Greatness of thy Mercy It is Mercy to have a Reprieve and if there be Mercy in sparing a sinner what Mercy then is in pardoning him This is the Flos lactis the Cream of Mercy For God to put up so many Injuries to wipe so many debts off the score this is infinite Favour forgiveness of sin is spun out of the Bowels of God's Mercy 3. Forgiveness of sin is a choice Blessing as it lays a Foundation for other Mercies It is a leading Mercy 1. It makes way for Temporal Good Things 1. It brings Health when Christ said to the palsy man Thy sins are forgiven this made way for a bodily Cure Arise take up thy Bed and walk Mat. 9.6 The pardon of his sin made way for the healing of his Palsy 2. It brings Prosperity Ier. 33.8 9. 2. It makes way for Spiritual good Things Forgiveness of Sin never comes alone but hath other spiritual Blessings attending it Whom God pardons He sanctifies adopts crowns It is a voluminous Mercy it draws the silver Link of Grace and the golden Link of Glory after it It is an high Act of Indulgence God seals the sinners pardon with a Kiss And should not we above all things seek after so great a Blessing a forgiveness 6. Consideration That which may make us seek after forgiveness of sin is God's Inclinableness to pardon Nehem. 9.17 Thou art a God ready to pardon In the Hebrew it is Eloha Selicoth a God of Pardons We are apt to entertain wrong Conceits of God that he is inexorable and will not forgive Mat. 25.24 I knew thou wert an hard man But God is a sin pardoning God Exod. 34.6 The Lord merciful and gracious forgiving Iniquity Transgression and Sin Here is my Name saith God if you would know how I am called I tell you my Name The Lord the Lord God merciful forgiving Iniquity A Pyrat or Rebel that knows there is a Proclamation out against him will never come in but if he hears that the Prince is full of Clemency and there is a Proclamation of Pardon to him if he submit this will be a great incentive to him to lay down his Arms and become Loyal to his Prince See God's Proclamation to repenting Sinners Ier. 3.12 Go and proclaim these words and say Return thou back-sliding Israel saith the Lord and I will not cause my Anger to fall upon thee for I am merciful God's Mercy is a Tender Mercy the Hebr. word for Mercy Rakem signifies Bowels God's Mercy is full of Sympathy He is of a most sweet Indulgent Nature Psal. 86 5. Thou Lord art Good and ready to forgive the Bee doth not more naturally give Hony than God shews Mercy Object 1. But doth not God seem to delight in Punitive Acts or Acts of Severity Prov. 1.26 I will laugh at your Calamity Resp. Who doth God say so to see ver 25. Ye have set at naught all my Counsel and would none of my Reproof God delights in their Destruction who despise his Instruction but an humble penitentiary breaking off sin and suing out his Pardon the Lord delights in shewing Mercy to such an one Micah 7.18 He delighteth in Mercy Object 2. But tho' God be so full of Mercy and ready to forgive yet his Mercy reacheth not to all he forgives only such as are Elected and I question my Election Resp. 1. No man can say he is not Elected God hath not revealed this to any particular man that he is a Reprobate excepting him only who hath sin'd the Sin against the Holy Ghost which sin thou art far enough from who mournest for sin and seekest after Forgiveness 2. These thoughts of Non-Election that we are not Elected and that there is no pardon for us come from Satan and are the poison'd Arrows he shoots He is the Accuser he accuseth us to God that we are great sinners and he accuseth God to us as if he were a Tyrant one that did watch to destroy his Creature These are diabolical Suggestions say Get thee behind me Satan 3. 'T is sinful for any to hold that he is not Elected it would take him off from the Use of Means from praying and repenting it would harden him and make him desperate Therefore pry not into the Arcana Coeli the Secrets of Heaven Remember what befel the men of Bethshemesh for looking into the Ark 1 Sam. 6.19 Know that we are not to go by Gods Secret Will but by his Revealed Will look into God's Revealed Will and there we shall find enough to cherish Hope and Encourage us to go to God for the pardon of our sins God hath revealed in his Word That he is rich in Mercy Ephes. 2.4 That he doth not delight in the Destruction of a sinner Ezek. 18.32 Iurat per Essenâ—iam Musculus he swears by his Essence Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked Hence it is God waits so long and puts off the Sessions from time to time to see if sinners will repent and seek to him for pardon therefore let God's tender Mercies and pretious Promises encourage us to seek to him for the forgiveness of our sins Consideration 7. To seek earnestly for Pardon is the unspeakable Misery of such as want Forgiveness it must needs be ill with that Malefactour that wants his Pardon 1. The unpardoned sinner that lives and dies so is under the greatest Loss and Privation Is there any Happiness like to the injoying of God in Glory This is the Joy of Angels the Crown of Saints glorified but the unforgiven sinner shall not behold God's smiling Face he shall see God as an Enemy not as a Friend he shall have an affrighting sight of God not beatifical he shall see the Black Rod not the Mercy-Seat Sins unpardoned are like the Angel with a flaming Sword who stop'd the passage to Paradise Sins unpardoned stop the way to the Heavenly Paradise and how doleful is the Condition of that Soul which is banish'd from the place of Bliss where the King of Glory keeps his Court 2. The unpardoned sinner hath nothing to do with any Promise the Promises Mâ—lctralia Evangelii the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness they are the Royal Charter But whâ—t hath a stranger to do to meddle with the Charter 'T was the Dove pluck'd the Olive-branch 'T is only the Believer plucks the Tree of the Promise till the Condition of the Promise be perform'd no man can have right to the Comfort of the Promise and how sad is that not to have one promise to shew for Heaven 3. An unpardoned sinner is continually in danger of the Out-cry of an accusing Conscience An accusing Conscience is a little Hell Siculi non invenere Tyranni tormentum majus we tremble to hear
be white as Snow Scarlet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Twice dipt which no art of man can get out yet God can wash out this scarlet Dye There is no sin excepted from pardon but that sin which despiseth pardon viz. the sin against the Holy Ghost Mat. 12.31 Therefore O sinner do not cast away thy Anchor of Hope but go to God for forgiveness The vast Ocean hath Bounds set to it but God's pardoning-Mercy is Boundless God can as well forgive Great Sins as less as the Sea can as well cover great Rocks as little Sands Nothing hinders pardon but the sinners not asking it That a Great Sinner should not despair of forgiveness consult that Scripture Isa. 43.25 I even I am he that blotteth out thy Transgressions If you look on the foregoing words you would wonder how this verse comes in ver 24. Thou hast made me to serve with thy sins thou hast wearied me with thy Iniquities and then it follows I even I am he that blotteth out thy Transgressions One would have thought it should have run thus Thou hast wearied me with thy Iniquities I even I am he that will punish thy Iniquities but God comes in a mild loveing strain Thou hast wearied me with thy Iniquities I am he that blots out thy Iniquities So that the greatness of our sins should not discourage us from going to God for forgiveness Tho' thou hast committed Acts of Impiety yet God can come with an Act of Indemnity and say I even I am he that blotteth out thy Transgressions God counts it his Glory to display Free-grace in its Orient Colours Rom 5.20 Where sin abounded Grace did much more abound When Sin becomes exceeding sinful Free-grace becomes exceeding glorious God's pardoning-Love can conquer the sinner and triumph over the sin Consider thou almost-despairing Soul there is not so much sin in man as there is Mercy in God Man's sin in comparison of God's Mercy is but as a spark to the Ocean and who would doubt whether a spark could be quenched in an Ocean Object 3. But I have relapsed into the same sins and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into Answ. I know the Novatians held that after a Relapse no forgiveness by the Church But doubtless that was an Errour Abraham did twice equivocate Lot committed Incest twice Peter sin'd thrice by carnal Fear but these repenting had their Absolution There is a two-fold Relapse 1. a wilful Relapse when after a man hath solemnly vowed himself to God he falls into a league with sin and returns back to it Ier. 2.25 I have loved Strangers and after them will I go 2. There is a Relapse through Infirmity when the Bent and Resolution of a mans Heart is against sin but through the Violence of Temptation and the withdrawing of God's Grace he is carried down the stream against his Will Now though wilful continued Relapses are desperate and do vastare Conscientiam as Tertull. waste the Conscience and run men upon the Precipice of damnation yet if they are through Infirmity and we mourn for them we may obtain forgiveness A godly man doth not march after sin as his General but is led captive by it and the Lord will pity a captive Prisoner Christ commands us to forgive a trespassing Brother seventy times seven Mat. 18.22 If he bids us do it much more will he forgive a relapsing Sinner in case he repent Ier. 3.12 Return thou back-sliding Israel for I am merciful saith the Lord. It is not falling once or twice into the Mire that drowns but lying there it is not once relapsing into sin but lying in sin impenitently that damns Object 4. But God requires so much Sorrow and Humiliation before Remission that I fear I shall never arrive at it Answ. God requires no more Humiliation than may fit a Soul for Mercy Many a Christian thinks because he hath not fill'd God's Bottle so full of Tears as others therefore he is not humbled enough to receive a Pardon But we must know God's Dealings are Various all have not the like Pangs in the New-Birth Some are won with Love the sence of God's Mercy abused causeth ingenuous Tears to flow others are more flagitious and hardned and these God deals more roughly with This is sure That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin and sees the need of a Saviour and loves him as the fairest of ten thousand therefore be not discouraged if thy Heart be bruised for sin and broken off from it thy sin shall be blotted out No sooner did Ephraim fall a weeping but God's Bowels fell a working Ier. 31.20 My Bowels are troubled for him I will surely have Mercy upon him Having answered these Objections let me beseech you above all things labour for the forgiveness of sin Think with your selves how great a Mercy it is It is one of the Richest Jewels in the Cabinet of the New-Covenant Psal. 32.1 Blessed is he whose Iniquity is forgiven in the Hebrew it is Ashre Blessednesses And think with your selves the unparallel'd Misery of such whose sins are not forgiven such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts were destroy'd by the Angel Exod. 12. So they who have not Christ's Blood sprinkled on them to wash away the guilt of sin will fall into the gulf of Perdition And if you resolve to seek after forgiveness do not delay Many say they will go about getting their pardon but they procrastinate and put it off so long till it be too late when the shadows of the Evening are stretch'd forth and the night of Death aproacheth then they begin to look after their pardon This hath been the undoing of millions they purpose they will look after their Souls but they stay so long till the Lease of Mercy be run out Oh therefore hasten the getting of a pardon Think of the Vncertainty of Life What Security have you that you shall live another day Volat ambiguis mobilis alis hora our Life is a Taper soon blown out 't is made up of a few flying minutes O thou Dust and Ashes thou mayest fear every hour to be blown into thy Grave and what if Death come to arrest thee before thy pardon be sealed Plutarch reports of one Archias who being among his Cups one delivered to him a Letter and desired him to read it presently being about serious Business saith he Seria cras I will mind serious things to morrow and that night he was slain Thou that sayest To morrow I will repent I will get my pardon mayest suddenly be slain therefore to day while it is called to day look after the forgiveness of sin after a while all the Conducts of Mercy will be stop'd there will not be one drop of Christ's Blood to be had there is no sealing of pardons after death 2.
Branch of Exhortation Let us labour to have the Evidence of pardon to know that our sins are forgiven A man may have his sins forgiven and not know it he may have a pardon in the Court of Heaven when he hath it not in the Court of Conscience David's sin was forgiven assoon as he repented and God sent Nathan the Prophet to tell him so 2 Sam. 12.13 but David did not feel the comfort of it at present as appears by the penitential Psalm compos'd after Psal. 51.8 Make me to hear the Voice of Ioy and ver 12. Cast me not away from thy Presence It is one thing to be pardoned and another thing to feel it The Evidence of pardon may not appear for a time and this may be 1. From the Imbecillity and Weakness of Faith Forgiveness of sin is so strange and infinite a Blessing that a Christian can hardly perswade himself that God will extend such a favour to him As it is said of the Apostles when Christ appeared to them first They believed not for Ioy and wondred Luke 24.41 So the Soul is so stricken with Admiration that the wonder of pardon doth almost stagger his Faith 2. A man may be pardoned and not know it from the Strength of Temptation Satan accuseth the Godly of sin and tells them that God doth not love them What should such sinners think of pardon Believers are compared to bruised Reâ—ds Mat. 12.20 and Temptations to Winds Mat. 7.25 Now a Reed is easily shaken with the wind Temptations shake the godly and tho they are pardoned yet they know it not Iob in a Temptation thought God his Enemy Iob 16.9 yet then he was in a pardoned condition Quest. But why doth God sometimes conceal the Evidence of pardon Answ. Tho' God doth pardon yet he may withold the sence of it a while 1. Because hereby he would lay us lower in Contrition God would have us see what an evil and bitter thing it is to offend him we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon It being long before Davids broken Bones were set and his pardon sealed the more contrite his Heart was and this was a Sacrifice God delighted in 2. Tho God doth forgive sin yet he may deny the manifestation of it for a time to make us prize pardon and make it sweeter to us when it comes The difficulty of obtaining a Mercy inhanceth the Value when we have been a long time tugging at prayer for a Pardon of Sin and still God witholds but at last after many Sighs and Tears pardon comes now we esteem it the more and it is sweeter Quo longiùs defertur eò suavius laet atur the longer Mercy is in the Birth the more welcome will the Deliverance be Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon He who is pardoned and knows it not is like one who hath an Estate befallen him but knows it not Our comfort consists in the knowledge of Forgiveness Psal. 51.8 Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul when we are able to read our pardon and to the witness of Conscience God adds the witness of his Spirit in the mouth of these two witnesses our Joy is confirmed O labour for this Evidence of Forgiveness Quest. How shall we know that our sins are forgiven Answ. We must not be our own judges in this case Prov. 28.26 He that trusteth in his own Heart is a fool The Heart is deceitful Ier. 17.9 and it is Folly to trust a Deceiver The Lord only by his Word must be Judge in this Case whether we are pardoned or no as it was under the Law no Leper might judge himself to be clean But the Priest was to pronounce him clean Levit. 13.37 So we are not to judge of our selves to be clean from the Guilt of Sin till we are such as the Word of God hath pronounced to be clean How then shall we know by the Word whether our Guilt is done away and our Sins pardoned Answ. 1. The pardoned sinner is a great weeper The sence of Gods Love melts his Heart that Free-grace should ever look upon me that such Crimson Sins should be wash'd away in Christ's Blood this makes the Heart melt and the Eyes drop with Tears Never did any man read his pardon with dry Eyes Luke 7.38 She stood at his feet weeping her Heart was a spiritual Limbick out of which those Tears were distill'd Mary's Tears were more precious to Christ than her Ointment Her Eyes which before did sparkle with Lust whose amorous Glances had set on fire her Lovers Now she makes them a Fountain and washeth Christ's feet with her Tears She was a true penitent and had her pardon ver 47. Wherefore I say her sins which were many are forgiven A pardon will make the hardest Heart relent and cause the stony Heart to bleed and is it thus with us have we been dissolv'd into Tears for sin God seals his pardons upon melting Hearts 2. We may know our Sins are forgiven by having the Grace of Faith infused Acts 10.43 To him give all the Prophets witness that whosoever believes in him shall receive remission of sins In saving Faith there are two things Abrenunciation and Recumbency 1. Abrenunciation A man renounceth all Opinion of himself dig'd out of his own Burrough he is quite taken off himself Phil. 3.9 He sees all his Duties are but broken Reeds tho' he could weep a sea of Tears tho' he had all the Grace of Men and Angels it could not purchase his pardon 2. Recumbency Faith is an Assent with Affiance The Soul doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it gets hold of Christ as Adonijah did of the Horns of the Altar 1 Kin. 1.51 Faith casts it self upon the Stream of Christ's Blood and saith If I perish I perish if we have but the Minimum quod sic the least Dram of this pretious Faith we have something to shew for pardon To him give all the Prophets witness that whosoever believes in him shall receive Remission of sin This Faith is acceptable to God it pleaseth God more than offering up ten thousand Rivers of Oyl than working Miracles than Martyrdom or the highest Acts of Obedience 2. Faith is profitable to us it is our best Certificate to shew for pardon No sooner doth Faith reach forth its Hand to receive Christ but Christ sets his Hand to our Pardon 3. Sign The Pardoned Soul is a God-admirer Micah 7.18 Who is a God like thee that pardonest iniquity O that God should ever look upon me I was a sinner and nothing but a sinner yet I obtain'd mercy Who is a God like thee Mercy hath been despised yet that mercy should save me Christ hath been Crucified by me yet his Cross Crowns me God hath display'd the Ensigns of Free-Grace he hath set up his Mercy above
my Sin nay in spight of it this causeth admiration Who is a God like thee A Man that goes over a narrow Bridge in the Night and the next morning comes and sees the danger he was in and how miraculously he escaped he is stricken with admiration So when God shews a Soul how near he was a falling into Hell and how that this Gulph is shut all his sins are pardoned he is amaz'd and cries out Who is a God like thee that pardonest iniquity That God should pardon one and pass by another One taken another lest this fills the soul with wonder and astonishment 4. Where-ever God pardons sin he subdues it Micah 7.19 He will have compassion on us he will subdue our iniquity Hebr. Iickbosh sub jugo ponet Where Mens persons are justified their lusts are mortified There is in sin vis Imperatoria Damnatoria a Commanding Power and a Condemning Then is the condemning power of sin taken away when the commanding power of it is taken away Would we know whether our sins are forgiven are they subdued If a Malefactor be in prison how shall he know that his Prince hath Pardoned him if the Jailor come and knock off his Chains and Fetters and lets him out of Prison then he may know he is Pardoned So How shall we know God hath pardoned us if the Fetters of sin be broken off and we walk at liberty in the ways of God Psal. 119.45 I will walk at liberty this is a blessed sign we are pardoned Such as are washed in Christ's blood from that guilt are made Kings to God Revel 1.6 as Kings they rule over their sins 5. He whose sins are forgiven is full of Love to God Mary Magdalen's heart was fired with love Luk. 7.47 Her sins which are many are forgiven for she loved much Her love was not the cause of her Remission but a sign of it A pardoned Soul is a monument of mercy â—nd he thinks he can never love God enough he wisheth he had a Coal from God's Altar to inflame his heart in love he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obedience a pardoned Soul is sick of love He whose heart is like Marble lock'd up in impenitency that doth not melt in love a sign his pardon is yet to seal 6. Where the sin is pardoned the nature is purified Hos. 14.9 I will heal their backslidings I will love them Every Man by Nature is both guilty and diseased where God remits the guilt he cures the disease Psal. 103.3 Who forgiveth all thy Iniquities who healeth all thy Diseases Herein God's pardon goes beyond the King's pardon the King may forgive a Malefactor but he cannot change his heart he may have a thievish heart still But God when he pardons changeth the heart Ezek. 36.26 A new heart also will I give you A pardoned Soul is adorned and embellished with holiness 1 Joh. 5.6 This is he that came by water and blood Where Christ comes with Blood to justifie he comes with Water to cleanse Zac. 3.4 I have caused thy iniquity to pass from thee and I will cloath thee with change of raiment I will cause thy iniquity to pass from thee there is Pardoning Grace and I will cloath thee with change of raiment there is Sanctifying Grace Let not him say he hath pardon that wants Grace Many tell us they hope they are pardoned but were never sanctified Yea but they believe in Christ But what Faith is it a Swearing Faith a Whoring Faith the Faith of Devils is as good 7. Such as are in the number of God's People forgiveness of sin belongs to them Isa. 40.1 Comfort ye my People tell them their Iniquity is forgiven Quest. How shall we know that we are God's Elect People R. By Three Characters 1. God's people are an humble people The livery which all Christ's people wear is Humility 1 Pet. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye cloathed with humility 1. A sight of God's Glory humbles Elijah wrapped his Face in a Mantle when God's Glory passed by Job 42.5 Now mine eye seeth thee wherefore I abhor my self The Stars vanish when the Sun appears 2. A sight of sin humbles In the Glass of the Word the godly see their spots and these are humbling spots Lo saith the Soul I can call nothing my own but Sins and Wants this humbles An humble Sinner is in a better condition than a proud Angel 2. God's people are a willing people Psal. 110.3 Gnam nedabot a people of willingness Love constrains them They serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely and out of choice They stick at no service they will run through a Sea and a Wilderness they will follow the Lamb whithersoever he goeth 3. They are an heavenly people Stars Joh. 17.16 Ye are not of the World As the Primum mobile in the Heavens hath a motion of its own contrary to the other Orbs So God's people have an heavenly motion of Soul contrary to the Men of the World They use the World as their Servant but do not follow the World as their Master Phil. 3.20 Our conversation is in heaven Such as have these Three Characters of God's people have a good Certificate to shew that they are pardoned Forgiveness of sin belongs to them Comfort my people reâ—t them their iniquity is forgiven 8. A sign we are pardoned if after many storms we have a sweet calm and peace within Rom. 5.1 Being justified we have peace After many a bitter Tear shed and Heart-breaking the Mind hath been more sedate and a sweet Serenity or Still-Musick hath followed this brings tidings God is appeased Whereas before Conscience did accuse now it doth secretly whisper comfort This is a blessed Evidence a Man's sins are pardoned If the Bailiffs do not Trouble and Arrest the Debtor it is a sign his Debt is Compounded or Forgiven So if Conscience do not Vex or Accuse but upon Good Grounds whisper Consolation this is a sign the Debt is Discharged the Sin is Foâ—given 9. A siâ—n sin is forgiven when we have hearts without guile Psal. 32.1 2. Blessed is he whose transgression is forgiven unto whom the Lord imputeth not iniquity and in whose spirit there is no guile Qu. What is this to be sine fuco without Guile 1. He who is without guile hath Plainness of heart He is without collusion he hath not cor dupâ—ex a double heart His heart is right with God A Man may do a Right Action but not with a Right Heart 2 Chr. 25.2 Amaziah did thaâ— which was right in the sight of the Lord but not with a perfect heart To have the heart right with God is to serve God from a Right Principle Love by a Right Rule the Word to a Right End the Glory of God 2. An heart without guile dares not allow it self in the least sin He avoids secret sins He dares not hide any sin as Rachel did her Fathers Images
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
of the Army will pity him and bind up his Wounds But if he be wilfully foil'd and proves treacherous he must expect no Favour So if a Christian fight it out with Satan but is foil'd for want of Strength as it was with Peter God will pity him and do him good by his being foil'd But if he be foil'd wilfully and runs into a Temptation as it was with Iudas God will shew him no Favour but will execute Martial Law upon him The Vses Remain Vse 1. See in what continual Danger we are Satan is an exquisite Artist a deep Headpiece he lies in Ambush to ensnare he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter it is his Delight to make the Saints sin and he is subtil in tempting he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ways and Methods to deceive First He brings a Saint into sin by making him Confide in his habitual Graces Satan makes him believe he hath such a stock of Grace as will Antidote him against all Temptations Thus Satan deceiv'd Peter he made him trust in his Grace he had such a Cable of Faith and strong Tacklings that tho' the Winds of Temptation did blow never so fierce he could weather the Point Tho all men forsake thee yet I will not as if he had more Grace than all the Apostles thus he was led into Temptation and fell in the Battle a man may make an Idol of Grace Habitual Grace is not sufficient without Auxiliary The Boat needs not only Oars but a Gale of Wind to carry it against Tide so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation Secondly Satan tempts to sin by the Baits and Allurements of the World Foenus Pecuniae funus Animae one of Christ's own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice he will corrupt with Money All this will I give thee was his last Temptation Mat. 4.9 Achan was deluded by a Wedge of Gold Silvester the Second did sell his Soul to the Devil for a Popedom Thirdly Satan tempts to sin sub specie boni under a mask and shew of good his Temptations seem gracious Motions 1. He tempts Men to Duties of Religion you will think this strange that Satan should tempt to duty but it is so 1. he tempts Men to duty out of sinister Ends. Thus he tempted the Pharisees to Pray and give Alms That they might be seen of men Mat. 6.5 Prayer is a Duty but to look a squint in Prayer to do it for Vain-glory this Prayer is turn'd into sin 2. He tempts to duty when it is not in season Numb 28.2 My Offering and my Bread for my Sacrifices shall ye offer unto me in their due season Satan tempts to duty when it is out of season He tempts to read the Word at home when we should be hearing the Word He will so tempt to one duty as it may hinder another 3. He tempts some to duty out of design that it may be a Cloak for sin He tempts them to frequency in duty that they may sin and be less suspected He tempted the Pharisees to make long Prayers That they might devour widows houses under this pretence Mat. 23.14 Who would suspect him of false Weights that so oft holds a Bible in his hand Thus cunning is Satan he tempts to duty 2. He tempts men to sin out of a shew of Love to Christ. You will think this strange but there 's truth in it Many a good Heart may think what he doth is in love to Christ and all this while he may be under a Temptation Christ told Peter he must suffer at Ierusalem Peter took him and rebuked him Be it far from thee Lord Mat. 16.21 as if he had said to Christ Lord thou hast deserved no such shameful death and this shall not be unto thee Peter as he thought did this out of love to Christ but Peter was all this while under a Temptation What had become of us if Christ had hearkened to Peter and had not suffered So when Christ wash'd his Disciples Feet Peter was so mannerly that he would not let Christ wash his Feet Ioh. 13.8 Thou shalt never wash my Feet This Peter did as he thought out of Love and Respect to Christ Peter thought Christ was too good to wash his Feet and therefore would have put Christ off but this was a Temptation the Devil put Peter upon this sinful Modesty he struck at Peters Salvation insomuch that Christ saith If I wash thee not thou hast no part in me So again when the Samaritans would not receive Christ the Disciples Iames and Iohn said Lord wilt thou that we command fire from Heaven to consume them Luke 9.54 They did this as they thought out of Love to Christ they would wish for fire to consume his Enemies But they were under a Temptation it was not Zeal but the Wild-fire of their own Passion Ye know not saith Christ what spirits ye are of Fourthly Satan tempts to that sin which a mans Heart is naturally most inclinable to he will not tempt a civil Man to Gross sin this is abhorring to the light of Nature Satan never sets a dish before men that they do not love but he will tempt a civil man to Pride and to trust in his own Righteousness and to make a Saviour of his Civility The Spider weaves a Web out of her own Bowels the civil Man would weave a Web of Salvation out of his own Righteousness See then in what danger we are when Satan is continually lying in Ambush with his Temptations Inference 2. See mans Inability of himself to resist a Temptation Could he stand of himself against a Temptation this Prayer were needless Lead us not into Temptation no man hath Power of himself to resist a Temptation further than God gives him Strength Ier. 10.23 O Lord I know that the way of man is not in himself If Peter who had True Grace and Adam who had Perfect Grace could not stand against Temptation much less can any stand by the Power of Nature which Confutes the Doctrine of Free-will what freedom of Will hath man when he cannot resist the least Temptation Infer 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation Nitimur in vetitum we are as ready to swallow a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride Lust Envy Revenge how do we symbolize with Satan and embrace his snares Like a Woman that hath a Suitor come to her and she doth not need much wooing she presently gives her Consent Satan comes a wooing by Temptation and we soon yield he strikes fire and we are as dry Tinder that catcheth the first spark He knocks by temptation and it is sad to think how soon we open the door to the Devil which is as if one should open the door to a
many evils from him yet he not only forgets Gods Mercies but abuseth them Hos. 2.8 I gave her Corn and Wine and Oil and multiplied her Silver which they prepared for Baal God may say I gave thee Wit Health Riches which thou hast employed against me A sinner makes an Arrow of Gods Mercies and shoots at him 2 Sam. 16 17. Is this thy kindness to thy friend did God give thee life to sin Did he give thee Wages to serve the Devil O what an ungrateful thing is sin Ingratitude forfeits Mercy as the Merchant doth his Goods by not paying custom 3. Sin is evil in its nature as it is a foolish thing Luk. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou Fool this night shall thy Soul be required of thee 1 Sam 13.13 Is it not foolish to prefer a short Lease before an Inheritance a sinner prefers the pleasures of sin for a season before those pleasures which run at Gods right hand for evermore Is it not folly to gratifie an Enemy Sin gratifies Satan Mortalium errores epulae sunt daemonum Mens sins feast the Devil Is it not folly for a Man to be felo de se guilty of his own destruction to give himself Poison a Sinner hath an hand in his own Death Prov. 1.18 They lay wait for their own blood no creature did ever willingly kill it self but Man 4. Sin is a polluting thing Sin is not only a defection but a pollution t is as rust to Gold as a stain to Beauty 't is call'd filthiness of Flesh and Spirit 2 Cor. 7.1 it makes the Soul red with guilt and black with filth quanta saeditas vitiosae mentis Cicero This filth of sin is inward A spot in the Face may easily be wiped off but to have the Liver and Lungs tainted is far worse sin hath got into the Conscience Tit. 1.15 sin defiles all the faculties the Mind Memory Affections as if the whole Mass of Blood were corrupted sin pollutes and fly-blows our holy things the Leper in the Law if he had touched the Altar the Altar had not cleansed him but he had polluted the Altar an Emblem of sins Leprosie spotting our holy things 5. Sin is a debasing thing it degrades us of our honour Dan. 11.25 In those days shall stand up a vile person this was spoken of Antiochus Epiphanes who was a King and his name signifies illustrious but sin had made him vile sin blots a Mans name nothing so turns a Mans Glory into shame as sin doth sin makes one like a Beast Psal. 49.20 't is worse to be like a Beast than to be a Beast 't is no shame to be a Beast but it is a shame for a Man to be like a Beast Lust makes a Man Brutish and Wrath makes him Devilish 6. Sin is an enslaving thing A sinner is a Slave when he sins most freely Grave servitutis jugum Cicero Sin makes Men the Devils Servants Satan bids them sin and they do it he bid Iudas betray Christ and he did it he bid Ananias tell a Lye and he did it Act. 5.3 when a Man commits a sin he is the Devils Lacky and runs on his errand they who serve Satan have such a bad Master that they will be afraid to receive their Wages 7. Sin is an unsavory thing Psal. 14.3 They are altogether become filthy in the Hebrew neelachu they are become stinking sin is very noisome to God that person who shall Worship in Gods House yet live in the sin of uncleanness let him be perfum'd with all the Spices of Arabia his Prayers are unsavoury Isa. 1.13 Incense is an abomination to me therefore God is said to behold the Proud afar off Psal. 138.6 He will not come near the Dung-hill sinner that hath such noisome Vapours coming from him 8. Sin is a painful thing it costs Men much labour and pains to accomplish their wicked designs Jer. 9.5 They weary themselves to commit iniquity Peccatum est sui ipsius paena What pains did Iudas take to bring about his Treason He goes to the High-Priest and then after to the Band of Soldiers and then back again to the Garden What pains did the Powder-traiters take in digging through a thick Stone Wall what pains in laying their Barrels of Powder and then covering them with Crows of Iron How did they tire out themselves in sins Drudgery Chrysostom saith Vertue is easier than Vice 'T is easier to be sober than intemperate 'T is easier to serve God than to follow sin A wicked man sweats at the Devils Plough and is at great pains to Damn himself 9. Sin is a disturbing thing Whatever defiles disturbs Sin breaks the peace of the Soul Isa. 57.21 No peace to the Wicked When a Man sins presumptuously he stuffs his Pillow with Thorns and his head will lie very uneasy when he comes to dye Sin causeth a Trembling at the Heart When Spira had sinn'd he had a Hell in his Conscience he was in that horror that he professed he envied Cain and Iudas Charles the ninth who was guilty of the Massacre in Paris was afterwards a terrour to himself he was frighted at every noise and could not endure to be waked out of his sleep without Musick Sin breaks the peace of the Soul Cain in killing Abel stab'd half the World at a blow but could not kill the Worm of his own Conscience Thus you see what an evil sin is in the nature of it and had not we need pray Deliver us from Evil. 3. Look upon sin in the Iudgment and opinion of the Godly and it will appear to be the most prodigious evil 1. Sin is so great an evil that the Godly will rather do any thing than sin Heb. 11.24 Moses chose rather to suffer with the People of God than to enjoy the pleasures of sin The Primitive Christians said Ad leonem potius quà m lenonem they chose rather to be devoured by Lions without than Lusts within Irenaeus was carried to a place where was a Cross on one side and an Idol on the other and he was put to his choice either to bow to the Idol or suffer on the Cross and he chose the latter a Wise Man will chuse rather to have a rent in his Coat than in his Flesh. The Godly will rather endure outward sufferings than a rent in their Conscience So great an evil is in sin that the Godly will not sin for the greatest gain they will not sin tho' they might purchase an estate by it nay tho' they were sure to promote Gods Glory by it 2. The Godly testifie sin is a great evil in that they desire to die upon no account more than this that they may be rid of sin they are desirous to put off the clothing of the Flesh that they may be uncloathed of sin It is their greatest grief that they are troubled with such Inmates they have the stirrings of Pride Lust Envy It was a cruel Torment Mezentius used he tied
is none of his making 'T is a Monster of the Devils Creating 2. The Torments of Hell are a burden only to the sinner but sin is a burden to God Amos 2.13 I am pressed under you as a Cart is pressed that is full of Sheaves 3. In Hell-Torments there is something that is Good There is the Execution of God's Justice there is justice in Hell but sin is the most unjust thing It would rob God of his Glory Christ of his Purchase the Soul of its Happiness So that it is worse than Hell Fifthly Look upon sin in the manner of its Cure it cost dear to be done away The Guilt of sin could not be removed but by the Blood of Christ he who was God must die and be made a Curse for us before sin could be remitted How horrid is sin that no Angel or Arch-Angel nor all the Powers of Heaven could procure the Pardon of sin but it cost the Blood of God If a Man should commit an Offence and all the Nobles should kneel upon their Knees before the King for him but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him all would conceive it was an horrible Fact that must be the cause of this such is the case here the Son of God must die to appease God's Anger for our sins O the Agonies and Sufferings of Christ 1. In his Body his Head Crown'd with Thorns his Face spit upon his Side pierced with the Spear his Hands and Feet nailed Totum pro vulnere Corpus 2. He suffered in his Soul Mat 26.38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Soul is exceeding sorrowful unto Death He drank a bitter Cup mingled with Curses which made him tho' he were sanctified by the Spirit supported by the Diety comforted by Angels sweat great Drops of Blood and cry out upon the Cross My God why hast thou forsaken me All this was to do away our sin view sin in Christ's Blood and it will appear of a Crimson Colour Sixthly Look upon sin in the dismal Effects of it and it will appear the most horrid prodigious Evil Rom. 6.23 The Wages of sin is Death that is the Second Death Rev. 21 8. Sin hath shame for its Companion and Death for its Wages A wicked man knows what sin is in the Pleasure of it but doth not know what sin is in the Punishment of it Sin is Scorpio pungens it draws Hell at the heels of it This hellish Torment consists of two Parts 1. Poena damni the Punishment of Loss Mat. 7.23 Depart from me It was a great trouble to Absalom that he might not see the Kings face to lose Gods Smiles to be banished from his Presence in whose Presence is fulness of Joy how sad and tremendous this word Depart saith Chrysostom is worse than the fire Sure sin must be the Greatest Evil which separates us from the Greatest Good 2. Poena sensus the Punishment of Sence Mat 25.41 Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels Why might sinners plead Lord if we must depart from thee let us have thy Blessing no Go ye Cursed But if we must depart from thee let it be into some place of Ease and Rest no go into fire But if we must into the fire let it be but for a little time let the fire be quickly put out no go into everlasting fire But if it be so that we must be there let us be with good Company no with the Devil and his Angels O what an Evil is sin All the Torments of this Life are but Ludibrium Risus a kind of sport to Hell-Torments what is a burning Fever to the burning in Hell It is call'd the Wrath of the Almighty Rev. 19.15 The Almighty God inflicts the Punishment therefore it will be heavy a Child cannot strike very hard but if a Giant strike he kills with a Blow To have the Almighty God to lay on the stroke it will be intolerable Hell is the EMPHASIS of Misery The Body and Soul which have sinn'd together shall suffer together and these Torments shall have no Period put to them Rev. 9.6 They shall seek Death and shall not find it Rev. 24.11 And the Smoak of their Torment ascendeth for ever and ever Here the wicked thought a Prayer long a Sabbath long but how long will it be to lie upon Beds of Flames for ever this word ever breaks the Heart Thus you see sin is the most deadly and execrable Evil look upon it in its Original in its Nature in the Judgment and Estimate of the Wise look upon it comparatively it is worse than Affliction Death Hell look upon it in the manner of Cure and in the dismal Effect it brings Eternal Damnation is there not then a great deal of Reason that we should make this Prayer Deliver us from Evil Vse 1. Branch I. Is Sin such a deadly pernitious Evil the Evil of Evils See then what it is we are to pray most to be delivered from and that is from Sin Our Saviour hath taught us to pray Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd than his hard Heart should be removed Exod. 9.28 The Israelites pray'd Tolle Serpentes Take away the Serpents from us more than to have their sin taken away Numb 21.8 The Hypocrites prayer is Carnal he prays more to be cured of his Deafness and Lameness than of his Unbelief More that God would take away his Pain than take away his sin But our Prayer should be Deliver us from Evil. Spiritual Prayers are best hast thou a diseased Body Pray more that the Disease of thy Soul may be removed than thy Body Psal. 41.4 Heal my Soul for I have sinned The Plague of the Heart is worse than a Cancer in the Breast Hast thou a Child that is crooked Pray more to have its Unholiness removed than its Crookedness spiritual Prayers are more pleasing to God and are as Musick in his Ears Christ hath here taught us to pray against sin Deliver us from Evil. II. Branch If sin be so great an Evil then admire the Wonderful Patience of God that bears with Sinners Sin is a breach of God's Royal Law it strikes at his Glory now for God to bear with sinners who so provoke him it shews admirable Patience well may he be called The God of Patience Rom. 15.4 It would tire the Patience of the Angels to bear with mens sins one day but what doth God bear How many Affronts and Injuries doth he put up God sees all the Intreagues and horrid Impieties committed in a Nation Ier. 29.23 They have committed Villany in Israel and have committed Adultery even I know and am a Witness saith the Lord. God could strike men dead in their sins but he forbears and respites them My thinks I see the Justice of God with a
in sin it is only to the Body the bruitish Part the Soul is not at all gratified by the Pleasure Luk. 12.19 Soul take thy Ease He might more properly have said Body take thy Ease The Soul cannot feed on sensual Objects 4. In short that Pleasure men talk of in sin is their Disease some take pleasure in eating Chalk or Coals this is from their Disease So when men talk of Pleasure in eating the Forbidden Fruit it is from the Sickness and Disease of their Souls they put bitter for sweet Isa. 5.20 O what folly is it for a Cup of Pleasure to drink a Sea of Wrath Sin will be bitter in the end Prov. 23.31 32. Look not on the Wine when it is red when it gives his Colour in the Cup at last it bites like a Serpent Sin will prove like Ezekiels Rowl sweet in the Mouth but bitter in the Belly Mel in Ore Fel in Corde ask Cain now how he likes his Murder Achan how he likes his golden Wedge O remember that saying of Austin Momentaneum est quod delectat aeternum quod Cruciat The Pleasure of sin is soon gone but the sting remains IX Branch If Sin be so great an Evil then what Wisdom is it to depart from Evil Iob 28.28 To depart from Evil is Vnderstanding To sin is to do foolishly therefore to depart from sin is to do wisely Solomon saith Prov. 29.6 In every Transgression there is a Snare Is it not Wisdom to avoid a Snare Sin is a Deceiver it cheated our first Parents instead of being as Gods they became like the Beasts that perish Psal. 49.20 Sin hath cheated all that have medled with it is it not Wisdom to shun such a Cheater Sin hath many fair pleas and tells you how it will gratifie all the Senses with Pleasure But saith a gracious Soul Christ's Love is sweeter Peace of Conscience is sweeter what are the Pleasures of Sin to the Pleasures of Paradise Well may the Saints be call'd Wise Virgins because they spie the Deceits that are in sin and avoid the Snares The Fear of the Lord that is Wisdom and to depart from Evil is Understanding X. Branch If Sin be so great an Evil then how justifiable and commendable are all those Means which are used to keep Men from sin How justifiable are a Ministers Admonitions and Reproofs Titus 1.13 Rebuke them sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh that the Patient may be sound So God's Minister comes with a cutting Reproof but it is to keep you from sin and to save your Souls Si Meritò objur gaverit te aliquis scito quia profuit Sen. Esteem them your best Friends who would keep you from sinning against God If a man were going to poison or drown himself were not he his Friend who would hinder him from doing it All a Ministers Reproofs are but to keep you from sin and hinder you from Self-Murder all is in Love 2 Cor. 5.11 Knowing the Terror of the Lord we perswade men 'T is the Passion of most to be angry with them that would reclaim them from sin Amos 5.10 They hate him that rebuketh in the Gate Who is angry with the Physician for prescribing a bitter Potion seeing it is to purge out the peccant Humour 'T is Mercy to Mens Souls to tell them of their sins And surely those are Priests for the Devil 2 Chr. 11.15 who see men go on in sin and ready to drop into Hell yet never pull them back by a Reproof nay perhaps flatter them in their sins God never made Ministers as false Glasses to make bad Faces look Fair. Such make themselves guilty of other mens Sins 11. Inference If sin be so great an evil the evil of evils then see what a bad choice they make who choose sin to avoid affliction As if to save the Coat from being rent one should suffer his Flesh to be rent It was a false charge that Elihu brought against Iob Chap. 36.21 Thou hast chosen iniquity rather than affliction This is a bad choice Affliction hath a Promise made to it 2 Sam. 22.28 but sin hath no Promise made to it Affliction is for our good but Sin is not for our good it would intail Hell and Damnation upon us Spira chose iniquity rather than affliction but it cost him dear He at last repented of his choice He who commits sin to avoid suffering is like one that runs into a Lions Den to avoid the stinging of a Gnat. 12. Inference If sin be so great an evil see then what should be a Christians great care in this life to keep from sin Deliver us from evil Some make it all their care to keep out of trouble they had rather keep their Skin whole than their Conscience pure But our care should be chiefly to keep from sin How careful are we to forbear such a Dish as the Phisician tells us is hurtful for us it will bring the Stone or Gout Much more should we be careful that we eat not the forbidden fruit which will bring Divine Vengeance 1 Tim. 5. 22. Keep thy self pure It hath been always the study of the Saints to keep aloof off from sin Gen. 39.9 How can I do this great wickedness and sin against God Psal. 19.13 Keep back thy Servant from presumptuous sins It was a saying of Anselm If Sin were on one side and Hell on the other I would rather leap into Hell than willingly sin against my God O what a Mercy is it to be kept from sin We count it a great Mercy to be kept from the Plague and Fire But what is it to be kept from sin 13. Inference Is sin so great an evil see then that which may make us long for Heaven when we shall be perfectly freed from sin not onely from the outward Acts of sin but from the in-being of sin In Heaven we shall not need to pray this Prayer Deliver us from evil What a blessed time will it be when we shall never have a Vain Thought more Then Christ's Spouse shall be sine macula ruga without spot or wrincle Ephes. 5.27 Now there 's a Dead Man tied to the Living we cannot do any Holy Duty but we mix Sin we cannot Pray without Wandring we cannot Believe without Doubting But then our Virgin-Souls shall not be capable of the least tincture of Sin but we shall all be as the Angels of God In Heaven we shall have no Temptation to sin The Old Serpent is cast out of Paradise and his fiery â—arts shall never come near to touch us 2. Vse of Exhort And it hath Two distinct Branches 1. Branch To all in General If Sin be so great and prodigious an evil Then as you love your Souls Take heed of sin If you tast of the Forbidden Fruit it will cost you dear it will cost you Bitter Tears it may cost you lying in Hell
Age like the Serpent for Craftiness Dan. 8.25 Through policy he shall cause Craft to prosper Men have the Head-piece of Subtilty but want the Breast-plate of Honesty they are wise to contrive Sin to forge Plots to study Compliance rather than Conscience The Port they aim at is Preferment the Compass they sail by is Policy the Pilot that steers them is Satan These have the Craftiness of the Serpent They are wise to do evil 2. They are like the Serpent for Mischief You know the Fiery Serpents did sting Israel These have the sting of the Serpent they have a sting in their Tongues stinging the People of God with bitter Slanders and Invectives calling them Factious and Seditious and they sting with their Indictments and Excommunications Gal. 4.29 Such stinging Serpents were Nero Dioclesian and Iulian and their Spirit is yet alive in the world These have too much of the Serpent in them but nothing of the Dove 2 Pet. 2.3 Their Damnation slumbereth not Vse 3. Exhortation To put in practice our Saviour's Counsel in the Text join the Serpent and the Dove together Wisdom and Holiness Here lies the Knot this is the great difficulty to unite these two together the Serpent and the Dove Prudence and Innocency If you separate these two you spoil all Quest. Wherein doth a Christian join these two together the Serpent and the Dove Prudence and Holiness Answ. This I shall answer in Twelve Particulars 1. To be wise and innocent consists in this To be sensible of an injury yet not revenge it A Christian is not a Stoick nor yet a Fury he is so wise that he knows when an Injury is done him but so holy that he knows how to pass it by This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most excellent temper of Soul I had almost said Angelical As the Wind doth allay the heat of the Air so Grace doth allay the heat of Revenge Moses herein shew'd a mixture of the Serpent and the Dove Miriam murmured against him Numb 12.2 Hath the Lord spoken only by Moses Is he the only Prophet to declare God's Mind to us Moses was so wise as to discern her Pride and slighting of him yet so meek as to bury the injury When God struck her with Leprosie he prays for her Numb 12.13 Heal her now O God I beseech thee And upon his Prayer she was cured of her Leprosie A good Christian hath so much Wisdom as to discern his Enemy's Malice but so much Grace as to conquer his own He knows it is the Glory of a Man to pass by a Transgression Prov. 19.11 Though a Christian hath so much Prudence as to vindicate himself yet so much Goodness as not to avenge himself Behold here the Serpent and the Dove united Sagaity and Innocency 2. The mixing Wisdom and Innocency is seen in this To be humble but not base Humility is part of the Dove's Innocency 1 Pet. 5.5 Be ye cloathed with Humility St. Paul though the chief of the Apostles calls himself the least of Saints A gracious Soul hath low Thoughts of himself and carries himself lowly toward others but though he be humble he is not base though he will not saucily resist his Superiours he will not sinfully humour them Though he will not do such proud Actions as to make his Enemies hate him yet he will not do such sordid Actions as to make them despise him Here is the Serpent and the Dove united A good Christian is so humble as to oblige others but not so unworthy as to disobey God St. Paul as far as he could with a good Conscience did become all things to all that he might save some 1 Cor. 9.20 22. But he would not break a Commandment to gratifie any When God's Glory lay at stake who more resolute than Paul Gal. 2.5 The Three Children were humble they gave the King his Title of Honour but they were not sordidly timorous Dan. 3.18 Be it known unto thee O King we will not serve thy Gods Though they shew'd Reverence to the King's Person yet no Reverence to the Image he set up A good Christian will not do any thing below himself though he is for obeying of Laws yet he will not prostitute himself to Mens Lusts. He is humble there he shews the Innocency of the Dove but not base there he shews the Wisdom of the Serpent 3. The Prudence of the Serpent and Innocency of the Dove is seen in this to reprove the Sin yet love the Person We are commanded to reprove Levit 19.17 Thou shalt not hate thy Brother in thy heart thou shalt rebuke him and not suffer Sin upon him Not to reprove Sin is to approve it But this Sword of Reproof is a dangerous Weapon if it be not well handled To reprove and yet love is to act both the Serpent and the Dove Quest. How may a Christian so reprove Sin as to shew Love to the Person Answ. 1. In taking a fit season to reprove another that is when his Anger is over As when God did rebuke Adam he came to him in the cool of the Day Gen. 3.8 So when we are to reprove any we are to come to them when their Spirits are more cool and fit to receive a Reproof To reprove a Man when he is in a Passion is to give Strong Water in a Fever it doth more hurt than good By observing a fit season we shew both Prudence and Holiness we discover as well Discretion as Affection 2. Reproving Sin so as to shew Love to the Person is seen in this when though we tell him plainly of his Sin yet it is in mild not provoking Words 2 Tim. 2.25 In meekness instructing those that oppose themselves Peter tells the Iews plainly of their Sin in crucifying Christ but useth Suasive◠and Gospel-Lenitives to allure and encourage them to believe Acts. 2.23 Him ye have taken and by wicked hands crucified ver 38. Repent and be baptized in the Name of Iesus Christ for the remission of sin for the Promise is to you and to your Children Reproof is a bitter Pill and hard to swallow therefore we must dip it in Sugar use those sweet mollifying expressions that others may see Love coming along with the Reproof David compares Reproof to Oil Psal. 141.5 Oil supples the Joints when they are hard and stiff Our Reproofs being mixed with the Oil of Compassion they work most kindly and do most soften stiff obdurate Hearts 3. Reproving Sin yet Love to the Person is when the End of our Reproof is not to Revile him but to Reclaim him While we go to heal men's Consciences we must take heed of wounding their Names The Chirurgeon in opening a Vein shews both Skill and Love Skill in not cutting an Artery and Love in letting out the bad Blood Here is the mixing the Serpent and the Dove the Wisdom of the Serpent is seen in not reproaching the Sinner the Innocency of the Dove is seen in reclaiming him from
grows low then Passions grow high 2. Murmuring proceeds from Pride men think they have deserv'd better and because they are crossed therefore they utter discontented Expressions against God He who is humble bears any thing from God he knows his Punishment is less than his Sin therefore saith I will bear the indignation of the Lord Micah 7.9 But Pride conjures up this Devil of Discontent and hence come Murmurings Murmuring is a Sin that God cannot bear Numb 14.27 How long shall I bear with this People that murmur against me The Murmurer discovers much Ingratitude A murmuring Tongue is always an unthankful Tongue He considers not how he is a Debtor to Free Grace and whatever he hath is more than God owes him He considers not that his Mercies out-weigh his Afflictions there 's more Honey in his Cup than Wormwood He considers not what God hath done for him more than such as are better than he He hath the finest of Wheat when others feed as Daniel on Pulse The Murmurer I say doth not consider this but because he is crossed in some small matter he repines against God Oh Ingratitude Israel though they had Manna from Heaven to satisfie their Hunger Angels Food yet murmured for want of Quails not content that God should supply their want but must satisfie their Lusts too Oh unthankful Israel's murmuring cost many of them their Lives 1 Cor. 10.10 Neither murmur ye as some of them did and were destroyed of the Destroyer Their Speechs were venomous and God punished them with venomous Serpents 16. The evil Tongue is the scoffing Tongue The Scoffer sits in the Chair of Scorners and derides Religion Surely the Devil hath taken great possession of men when they have arrived at such a degree of Sin as to scoff at Holiness It was foretold as a Sin of the last Times 2 Pet. 3.3 There shall come in the last days Scoffers Some scoff at the Authority of Scripture Deity of Christ the Immortality of the Soul This is the worst sort of Tongues When Men have laid aside the Veil of Modesty and their Consciences are â—eared then they fall a scoffing at Religion and when once they are come to this their case is desperate no Reproofs will reclaim them Tell them of their Sin and they will hate you the more Prov. 9.8 Reprove not a Scorner lest he hate thee Such a man is on the Threshold of Damnation 17. The evil Tongue is the Tongue given to Cursing Psal. 10.7 His Mouth is full of cursing a wishing some great evil to befall another Cursing is the Scum that boils off from a wicked Heart Though it is true the Curse causless shall not come it is not in man's power to make another cursed yet to wish a Curse is a fearful Sin If to hate our Brother be Murder 1 John 3.15 then to curse him which is the highest degree of Hatred must needs be Murder To use an Execration or Curse is for a man to do what lies in him to damn another Some wish a Curse upon themselves So the Iews His Blood be upon us c. and so do your God damme's as if Damnation did not come fast enough Psal. 109.17 As be loved cursing so let it come to him 18. The evil Tongue is the unjust Tongue that will for a piece of Money open its Mouth in a bad Cause The Lawyer hath Linguam venalem a Tongue that will be sold for Money Psal. 82.2 How long will ye judge unjustly Some will plead any Cause though never so bad Though it appears the Deeds are forged the Witnesses bribed there 's Perjury in the Cause yet they will plead it When a man pleads a bad Cause he is the Devil's Attorney As God hates false weights so a false Cause Better be born dumb than open ones mouth in a bad Cause Oh what times are we in Many pervert Justice and for enriching themselves overthrow a righteous Cause These are worse than they that rob for they fleece mens Estates under a colour of Law and ruine them under a pretence of doing Justice Vse 1. Branch 1. See what a Blow we have sustained by the Fall it hath put out of frame the whole course of Nature Original Sin hath diffused it self as a poyson into all the Members of the Body It hath made the Eye unchast the Hands full of Bribes among the rest it hath defiled the Tongue it is a world of iniquity That which was made to be the Organ of God's Praise is become a weapon of unrighteousness Bran 2. If there be so much evil in the Tongue what is in the Heart If the Stream be so full of Water how full of Water is the Fountain If there be a world of iniquity in the Tongue how many worlds of Sin are there in the heart Psal. 5.9 Their inward part is very wickedness If the Tongue which is the outward part be so wicked the inward part is very wickedness Psal. 64.6 The Heart is deep It is such a Deep as cannot be fathom'd deep Pride Hypocrisie Atheism The Heart is like the Sea where is the Leviathan and creeping things innumerable Psal. 104. If the Skin hath Boils or Leprosie in it how much Corruption is in the Blood If the Tongue be so bad how diabolical is the Heart It is the Heart sets the Tongue a-work Out of the abundance of the Heart the Mouth speaketh There are the Seeds of all Atheism and Blasphemy The Heart is the Trojan Horse out of which a whole Army of Sin comes Matth. 15.9 Out of the Heart proceed evil Thoughts Murders Adulteries these defile a man If a Branch of Wormwood be so bitter then how bitter is the Root Oh what a Root of Bitterness grows in a man's Heart Some say they have good Hearts but if the Tongue be so bad quid Cor If I see a Smoak come out of the top of a Chimney what a Fire burns within Prov. 6.12 14. A wicked man walketh with a froward mouth frowardness is in his Heart Solomon shews Reason why the Mouth is so froward Frowardness is in his Heart The Heart is a Store-house of Wickedness therefore call'd the evil Treasure of the Heart Mat. 12.35 Original Righteousness was a good Treasure but we were robb'd of that and now there is an evil Treasure of Sin The Word Treasure denotes Plenty to shew the fulness and abundance of Sin that is in the Heart The Heart is a lesser Hell which is matter of deep Humiliation The Heart is like the Egyptian Temples full of Spiders and Serpents Vse 2. Reproof It reproves such as abuse their Tongues in all manner of evil speaking Lying Slandering rash Anger The Heart is a Vessel full of Sin and the Tongue sets it abroach O how fast do mens Tongues gallop in Sin They say they give God their hearts but let the Devil take possession of their Tongues Ps. 12.4 Our Lips are our own who is Lord over us Who hath any thing
they know Matth. 12.50 Whosoever shall do the Will of my Father in Heaven the same is my Brother and Sister That is he is dear to me as if he had a Natural Alliance in Blood nay far dearer for many of Christ's Kindred in the Flesh are in Hell but where there 's a Spiritual Consanguinity there 's no fear of perishing Such as know Christ's Will and do it not are Strangers to Christ and he will say I know you not But if you that know to do good do it Christ will know you sure he will know his kindred his Sisters and Brothers 2. To know to do good and do it sets a Crown upon the Gospel Rom. 16.19 Your Obedience is come abroad unto all Men not your Knowledge but your Obedience When Christians do what they know are eminent in Humility and Charity when they walk exemplarily this adorns Religion To know to do good and not to do it hardens others in Sin scandalizeth Religion and makes People ready to turn Atheists When some of the Spaniards came into Hispaniola the Spaniards carriage being loose and prophane the Indians asked them What God they served they answered the God of Heaven the Indians replied Sure your God is not a good God that hath such bad Servants Thus to know to do good yet not do it puts a scar in the Face of Religion and brings an evil report upon it but to do what we know Trumpets forth the Fame of the Gospel and makes them that oppose it to admire it 3. To know to do good and to do it entitles you to Blessedness Iam. 1.25 He shall be Blessed in the Deed not for the deed but in the deed God will not only pour golden Oil of Temporal Blessings on you give you Corn and Wine but he will bless you with Salvation Heb. 5.9 He became the Author of Salvation to all them that obey And that you may do what you know beg the Holy Spirit God hath promised to give us his Spirit to make us walk in his Statutes Ezek. 36.27 Lex jubet gratia juvat The Word commands the Spirit inables The Word is a Star to direct us the Spirit is a Load-stone to draw us The Word Anoints our Eyes the Spirit Guides our Feet into the Path of God's Commandments 3 Doct. That he who knoweth to do good and doth it not is of all others most guilty to him it is Sin Crimson Sin that is it is heinous Sin Capital Sin Sin emphatically Sin with a Witness and punished with a Vengeance Such an one is a notorious desperate Sinner he knows he should abstain from such Sins because the Law of God forbids them yet he goes on in those Sins he knows he should do such Duties because the Law of God enjoins them Sanctifie the Sabbath be just in his Dealings but though he knows to do good yet he doth it not such a one is a desperate prodigious Sinner he Sins with a Witness And the Reason is because he that knows to do good yet doth it not he Sins presumptuously Under the Law there was a Sacrifice for Sins of Ignorance but for presumptuous Sins there was no Sacrifice Numb 15.30 The Soul that doth ought presumptuously the same reproacheth the Lord and that Soul shall be cut off from among his People Quest. What is it to Sin presumptuously Answ. To Sin presumptuously is to Sin against the Light which shines into a Man's Conscience i. e. A Man is convinced those things he doth are Sin Conscience saith O do not this great Evil Conscience like the Cherubims hath a flaming Sword in its Hand to afright and deterr the Sinner yet he will pluck the Forbidden Fruit This is to Sin presumptuously To Sin ignorantly doth something extenuate and take off from the Sin it excuseth à tanto Ioh. 15.22 He had had no Sin It may be supposed that if the Man had known the thing had been so Evil he would not have done it but he that Sins knowingly is a Presumptuous Sinner he Sins with his Eyes open he is like one that hath a Torch in his Hand and yet runs into the Pond and drowns himself Iob 24.13 They are of those that Rebel against the Light This is desperate this is to be worse than Balaam for when he saw the Angel before him with a naked Sword he durst not go on but the presumptuous Sinner though he sees the Flaming Sword of God's Wrath before him yet he will go on in Sin O Sinner thou art making way for thy own Torment thou that sinnest against the Light of Conscience thou stuffest the Pillow of Conscience with Thorns on which thy Head must lie to all Eternity If a Man Sins out of Ignorance saith Aristot. when he knows it he repents if out of Passion when the Passion is over he weeps but he that Sins knowingly against his Conscience he is set upon Sin and he will hardly be reclaimed Now there are two aggravations of this presumptuous Sin viz. Sinning against the Light of Conscience And to know to do good yet not to do it 1. This sinning presumptuously against Conscience is after Councils Admonitions Warnings Such an one cannot say he was never told of his Sin he hath had Ministers rising up early who have told him what a damnable Thing Sin was yet he would venture on so that now he hath no excuse Iohn 15.22 Now you have no Cloak for your Sin After Reproofs and Caveats now to persist in Sin it gives a Dye and Ticture to the Sin Thou that livest in Malice Uncleanness and neglect of Family Duty think how often thou hast been warned of Sin We read if the Prophet had warned another Ezek. 33.9 If thou warn the Wicked of his way to turn from it if he do not turn from his way he shall die in his Iniquity this made Saul's Sin Presumptuous and it is called Rebellion because the Prophet had warned him and given him express charge utterly to destroy Amaleck yet he spared Agag and the best of the Sheep and Oxen 1 Sam. 15.9 This was Rebellion and for it he lost his Kingdom To Sin against Conscience and to do it after warning doth give an Accent to Sin as the Dye to Wool or as a Weight put in the Scale which makes it weigh heavier Oh! take heed all you that go on in Sin presumptuously there hath been a Trumpet blown in your Ears you have been told what Sin would cost you God himself will draw up the Charge against you and this will be put in your Indictment It was after warning If a Sea-mark be set up to give notice that there are Shelves and Rocks in isto loco yet if the Mariner will Sail there and split his Ship he is presumptuous and none will pity him because there was a Sea-mark set up to give him warning of the danger 2. T is an aggravation to sin presumptuously against Conscience when it is after Afflictions After God hath
down in several Positions 53 Mercy of God Properties of it 55 Mercy of God what we must do to be interested in it 56 Mercy how many ways God is said to shew it 285 Mercy how we may know if it belong to us 287 How shall we do to get a share in it 288 Misery of Man by the Fall two-fold and what 86 Mistakes of Sin being pardoned when it is not 826 Moderation in what Cases 't is good 975 Moral Law is it still in force to Believers 270 Moral Persuasion not sufficient to convert a Sinner 979 Motions of the Spirit how they may be known from a Delusion 498 Motion how to know when it comes from our own Hearts and when from Satan 834 Murder how many ways 't is committed 360 Murder the heinousness of it ibid. N. Name of God how we may take it in vain 295 Natural Man's opposing Sin how it differs from the New Creature 's opposing it 982 Necessity why the Kingdom of Grace should be encreased 469 Neighbour how we may be kept from coveting what is his 388 New Creature what it is 977 The several Causes in it ibid. New Creature does God give a new Soul in it 978 New Creature what kind of Work it is ibid. New Creature the Counterfeits of it 979 New Creature how far one must put off the Old Man that he may be one 982 New Creature the necessity of being so 984 What we shall do to be so 985 O. Obedience how it must be qualified so as to be acceptable 242 Arguments or Incentives to it 244 Means in order to attain it ibid. Obedience perfect to the Moral Law cannot be given 388 Original Sin what Names it has 82 Original Sin has something Privative and Positive in it ibid. Original Sin the Vniversality of it 83 The Effects of it ibid. Original Sin why God leaves it in us after Regeneration 84 P. Pardon of Sin why so few seek after it 811 Parents how they should carry it towards their Children 357 Right Participation of the Sacrament is in three things 419 Peace the several kinds of it 207 Peace Spiritual whence it comes ibid. Peace whether graceless persons have it 208 False Peace the Signs of it ibid. True Peace the Signs of it ibid. How to attain it 210 Perseverance by what means effected 219 Perseverance of Saints how we may prove it ibid. Perseverance Motives to it 222 Means that may be used for it 223 Perseverance of Saints built upon three unmovable Pillars 493 People of God why so frequently in an afflicted state 260 People of God how he delivers them out of Trouble 263 Why he brings them out of Trouble 264 Pleasing God what it implies 60 Prayer what it is 421 Why made to God only ibid. What are the Parts of it ibid. The several sorts of it ibid. What Prayer is most like to prevail with God 422 Prayers in what order we must direct them to God 425 Praying in Faith what it implies 443 How we may know that we do so ibid. Pray in Faith how we may do it 445 Prayer a sovereign Means to elude Temptations 857 Power of God how it seen 43 Presumptuous sinning what it is 392 1001 Presumptuous Sin how we may keep from it 1007 Promises of God two things in them to comfort us 57 Properties of bad Debtors wherein we have them 803 Prosperity the danger of it 530 Providence of God That and What it is 69 Positions about it ibid. Providence of God how exerted towards Sin 70 Prudence and Holiness wherein a Christian joyns them together 973 Punishment of Sabbath-breaking 348 Q. Qualifications of our Intercessor what they are 103 Qualifications and Properties of the Kingdom of Heaven 476 Qualifications of God's Mercy 285 R. Redeemed how we shall know that we are of the number 123 Regenerate Person what Comfort he may have under the imperfections of his Obedience 390 Repentance the Counterfeits of it 401 Repentance the Advantages of it 403 How we may attain a penitential Frame of Heart 404 Repentance the Ingredients in it 806 Resignation to God's Will in Afflictions how it may be obtain'd 523 Resurrection by what Arguments may it be proved 235 Righteous shall they only be raised ibid. What Rocks of Support there are for tempted Souls 848 Rule of Obedience what it is 242 S. Sabbath why God appointed it 332 Seventh-Day Sabbath why we do not keep it 332 Sabbath why the first day of the Week substitute in place of it 332 Sabbath how we are to sanctifie it 334 Sacrament what Names and Titles are given it in Scripture 412 Saints in Glory whether know each other 232 Saints why God suffers them to be buffetted by Satan's Temptations 847 Sanctification what it is 139 The Counterfeits of it 140 Sanctification its necessity wherein it appears 141 What are the Signs of it 142 How it may be attained 144 Sanctified Persons have they all Assurance 201 Sanctified Persons whether they have such an Assurance as excludes all doubting ib. Sanctified Persons whether they have all true Peace 209 Satan's Temptation the Subtilty of it 80 Satan's Malice in Temptation 832 Satan's Diligence and Power in tempting 833 Satan's Subtilty in tempting 834 Satan comes upon us at two times in our weakness 836 Satan tempts five sort of Persons more than others 83â— Satan why he sets chiefly on our Faith 842 Satan by what Methods he disturbs the Saints Peace 846 Satan in what respect he is the evil one 876 Scriptures how proved to be the Word of God 13 Scriptures why called Canonical 15 Scriptures a compleat Rule ibid. Scriptures what is the main Scope and End of them ibid. Who shall have the Power of interpreting them ibid. Scriptures how should we so search them as to find Life 18 Seasons Satan tempts in 834 Seasons when God delivers his People out of Trouble what they are 264 Self-Murder how many ways one may be guilty of it 364 Self Examination what is required to it 416 What it is ibid. By what Rule it must be done ibid. Why it must be done before we approach the Lord's Table ibid. Servant how he must honour his Master 351 Serpents how we must be like them and wherein not 967 Sin committed in time why it should be punish'd to eternity 34 Sin the Evil of it obvious in its Original and Nature 76 In the Price paid for it and the Effects of it 78 Sin of our first Parents what it was 79 Sin why called a Debt 802 In what sence it is the worst Debt ibid. Sin how we may know that it is forgiven 819 Sin the Evil of it 860 Sin worse than Affliction 862 Sin how we may so reprove it as to love the Person 974 Sins how we may know they are pardoned 286 Sins of God's People more provoke him than those of the Wicked 874 Sin worse than Death and Hell 865 What Sins we should particularly take heed of 869 Socinians Error about the Second