is Caesars and to God that which is Gods so ask this question Whose superscription doth this nature beare Gods then give to God the things that are Gods Let vanity be bestowed upon the world but thy soule hath Gods image give it him If a creature be strayed or stollen though it be disfigured yet when it is found we returne it againe to the owner so thy Mind Will and Affections are straying from God Satan hath stollen them from the familie of the Almighty Though thy soule be disfigured yet it's Gods returne it home to him 1 Pet. 2.25 wee are as sheepe going astray and fall now and then into a ditch but now let us returne unto the Arch-bishop of our soules §. 2. NOw wee come to the particular unfolding of this image and the point is this Doct. The image of God was imprinted in the whole man God sayes not Gods image in the whole soule Let us make a body or a soule but man in our image It was not with Adam as with children in regard of their naturall parents If the child bee but eyed like his father wee say He hath a brow like his father and nothing else It was not thus with Adam but as it is with the picture of a man if it bee drawne to the full proportion there is a resemblance in every part so it was with him there was never a part of his body or soule but there was in them a proportion of those vertues which are in God infinitely Gen. 2. ult They saw themselves naked and were not ashamed the meaning is The eye of their consciences saw nothing within to ashame them the eye of their bodies saw nothing without that was shamefull but when they had sinned not only the eye of their consciences was open to accuse them for sin but the eye of their bodies ashamed to behold that stained which before was void of blemish Qu. What reasons may bee alledged to prove this Answ The reasons are three 1. Looke where sin takes place after the nature of man defiled there was the image of God before now sinne reignes in the whole man Sinne and the image of God are both of a breadth The privation of a thing can bee no where but where the thing was blindnesse is no where but where sight was or might have beene death is no where but where life was or might have beene so sin could be no where but where the image of God was or might have beene Sinne is like leaven that leaveneth the whole lumpe there is no whole part in man from the crowne of the head to the sole of the foot therefore the image of God was in the whole man Matth. 15 1◠Out of the heart come evill thoughts There is the throne of sinne but Rom. 6.12 Let not sinne reigne in your mortall bodies Thus is the kingdome of sin described for that a man is as it is full of all unrighteousness Rom. 1. The heart is full of malice and the hand is full of bloud the heart is adulterous and the eye wanton the members the members of an Harlot as the Apostle speaks for if profanenesse be once in the heart the hand is full of mischiefe If then the whole man bee deprived of Gods image by sinne then the whole man had the image of God before sinne Reas 2. The image of God was restored to the whole man by Christ What Christ restores that Adam had Christ renewes what was before made now Christ restores the whole man by sanctification which is clear by Scripture For it is called to this purpose the new man not a new eye or a new hand but the new man Those are two pregnant places 1 Thes 5.23 The God of peace sanctifie you throughout and I pray that your whole spirit and soule and body may be blamelesse unto the comming of Christ and 2 Cor. 5.17 He that is in Christ is a new creature He is not a monster but a creature This new creature hath all the parts of a creature New thoughts new endevours the eye sees chastely the tongue talkes holily all things are new both in body and soule If then the whole man had the image of God repaired then the whole man had the image of God created Reas 3. Because the whole nature of man was bound to the Law to obey it therefore it must be fitted by the image of God to obey it That all parts are under the law it is cleare the Scripture provides a precept for every part The eye must not lust The hand must labour Let him that stole steale no more but work with his hands Eph. 4.28 The Law hath a charge likewise for the tongue Let your words bee gracious Col. 3. Thus the Law reaches to the out-side and for the in-side it is cleare Thou shalt love the Lord thy God with all thy soule with all thy strength c. Unlesse the whole man had had the image of God it could not have obeyed the Law Otherwise the damned in hell or the wicked could obey Gods Law the soule is the same in substance so that if the soule as it is a soul could obey the Law the damned in hell might It was not Adams soule but the image of God that inabled him to obedience therefore he must have this image before either his body or soule could obey A man speakes Latine not because he is a man but because he is a schollar a man builds an house cunningly not because he is a man for then every man might doe it but by man might doe it but by vertue of the cunning of a Carpenter it is not the soule in regard of the essence of it it is not the body in regard of the being thereof that inables a man to keepe the Law The Devils in hell have an Understanding and Will but they cannot love God The essence of the soule will not doe it but the frame that God puts into it Use The use in Generall is this A triall of true sanctification Thou mayest hereby perceive whether thou wert ever sanctified for if so thou hast the image of God in thee and if it bee in thee it is imprinted upon thy whole man so Adam had it so Christ renewes it 1 Pet. 1.15 Be holy in all manner of conversation It is not enough to have an outside this is no argument of true grace but if ever thou beest sanctified all is made new Hee that is in Christ is a new creature It is a monstrous thing to have the eye of a Saint and the heart of a Devill to have the hands of Esau and the voyce of Jacob to howle and cry for sin and yet to retaine our old corruptions This is not to bee renewed but to be patched up a piece holy and a piece unholy Away with these appearances if ever you be sanctified the whole man must be changed When ever a man comes to meddle with a gracious
of his heart to the well-pleasing of God are all conveighed and communicated to the soule by the Sacrament and to bee received therein 2. You must understand how this is communicated to the soule in the Sacrament Quest How is pardon and power conveighed unto mee by the Sacrament Ans I answer This comes from a right discerning of the body and bloud of Christ when I can see beyond the outward elements and see the spirit of Christ undoubtedly communicating the spirituall good as I see the outward elements communicating the temporall good when I can see something beyond bread and something beyond wine and something beyond breaking something beyond pouring out something beyond taking and see as certainly the Spirit of God communicating the spirituall comfort unto my soule as the outward elements would do to my body in this case the Spirit of God doth as certainly communicate assurance of Gods favour power against corruption and to walke with God as the bread doth food to my stomack and the wine sweetnesse to my taste and refreshment to my nature I say the Spirit of the Lord doth as undoubtedly give Christ and his merits the fruit and benefit of them in the forgivenesse of sin and strength against corruption as drynesse goes with the bread and moysture with the wine III. The Character of a sound Christian in seventeen markes Mark I. IF thou canst mourn daily for thy owne corruptions and failings committed yet so as to bee thankfull for the grace received Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death Ver. 25. I thank God through Jesus Christ our Lord c. So then with the minde I my selfe serve the law of God but with the flesh the law of sinne Mar. II. If thou art grieved for the sinnes of the times and places where thou livest Ezek 9.4 And the Lord said unto him goe through the midst of the Citie through the midst of Jerusalem and set a marke upon the foreheads of the men that sigh and that cry for all the abominations that bee done in the midst thereof Psalm 119.136 Rivers of water runne downe mine eyes because men keep not thy Law 2 Pet. 2.8 For that righteous man dwelling among them in seeing and hearing vexed his righteous soule from day to day with their unlawfull deeds Mar. III. If when thou mournest for the sinnes of the times thou take heed that thou art not infected with them Phil. 2.15 That yee may bee blamelesse and harmelesse the sons of God without rebuke in the midst of a crooked and perverse nation among whom yee shine as lights in the world Act. 20.40 And with many other words did hee testifie and exhort saying Save your selves from this untoward generation Jam. 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widow in their affliction and to keep himselfe unspotted from the world 1 Pet. 4.4 Wherein they think it strange that you run not with them to same excesse of riot speaking evill of you Mar. IV. If thou endeavourest to get victory over thy corruptions art daily more circumspect over thy waies and more fearfull to fall in time to come 1 Cor. 9 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away Psal 39.1 I said I will take heed to my waies that I sin not with my tongue I will keep my mouth with a bridle while the wicked are before me Job 40.5 Once have I spoken but I will not answer thee yea twice but I will proceede no further Phil. 2.12 Wherefore my beloved as ye have alwaies obeyed not as in my presence only but now much more in mine absence worke out your owne salvation with fear and trembling Pro. 28.14 Happy is the man that feareth alway Mar. V. If thou canst chide thy owne heart for the coldnesse and dulness of it to good duties and use all holy means for quickning it up afterward Ps 43.5 Why art thou cast down O my soul and why art thou disquieted within me hope in God for I shall yet praise him who is the health of my countenance my God Ps 57.8 Awake my glory awake psaltery and harp I my self will awake early Isa 64.7 And there is none that calleth on thy name that stirreth up themselves to take hold of thee Judg. 5.12 Awake awake Deborah awake awake utter a song arise Barak and lead thy captivity captive thou son of Abinoam Mar. VI. If thou canst be patient under afflictions and better for afflictions Heb. 12.5 And yee have forgotten the exhortation which speaks unto you as unto children My son despise not thou the chastening of the Lord nor faint when thou art rebuked of him Heb. 12.11 Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them that are exercised thereby Ps 119.67 Before I was afflicted I went astray but now I have kept thy words Jer. 5.3 O Lord are not thine eyes upon the truth thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to returne Mar. VII If thy conversation bee in heaven that is if thy thoughts and the course of thy life be heaven-wards Phil. 3.20 For our conversation is in heaven from whence also we looke for the Saviour the Lord Jesus Christ Col. 3.2 Set your affections on things above not on things on the earth Heb. 11.15 And truly if they had been mindefull of that countrey from whence they came out they might have had opportunity to have returned Mar. VIII If thou delight to speak with God in thy praiers and that God should speak to thee in his Word Rom. 8. 26. Likewise also the Spirit helpeth our infirmities for wee know not what wee should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered Joh. 8.47 He that is of God heareth Gods words ye therefore hear them not because ye are not of God Mar. IX If thou art as well content to submit thy heart and life to Gods Word in all things even when it crosses thee in thy profits and pleasures as thou art content to come and hear it Isa 2.3 And many people shall goe and say Come ye and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us of his waies and we will walk in his paths Ezek. 33.32 And lo thou art to them as a very lovely song of one that hath a pleasant voice and can play well on an instrument for they heare thy words but they doe them not Mar. X. If thou canst relie constantly by faith on the
of his skill upon him So the image of God in Adam is not so much in regard of the being of Adam as in this that hee was able to worke as God hee was partaker of the spirituall vertue of God he was able to know what was needfull and to will what ever he knew agreeable to Gods will Had God taken flesh upon him as indeed Christ tooke flesh upon him he would have so behaved himselfe and so approved of good courses being made after Gods Image as did Christ taking our flesh upon him in whom there was no guile Q. 2. Whether may any creature be said to be created in the image of God beside man Only men and angels made after Gods image An. No Creatures beside Men and Angels It is true that in all the frame of the creatures there is a stampe of the holinesse and power of God left passively there are footsteps of Gods goodnesse left in the creature but no creature is able actively to imitate God to have an holy wil and to walk answerably There is a great difference betweene a mans footsteps in the sand and his picture If his footsteps be in the sand we say A man hath been there but what his stature and proportion is no man can tell Draw a picture of the same man such parts and such lims this discovers what proportion he is of The other concludes the man was there but doth not discover his stature If a man should see that mans sonne just of his stature hee would then say There is the lively picture of his father So it is here in the creation of the World God leaves a foot-step of his attributes that every man may say Wisedome Goodnesse and power hath beene heere Psal 19.1 The Heavens declare the glory of God They as it were speak it and offer it to our consideration Rom. 1.19 That which may bee knowne of God is in them that is the foot-steps of God may bee observed in the creatures But the image of God in Adam was like a picture not a livelesse but a lively picture As the child that does like his father doth discover him somewhat So did Adam God he was able to expresse the vertues of God that had created him 1 Cor. 15.49 As wee have borne the image of the Earthly So we shall beare the image of the Heavenly All the sons of Adam had the image of Adam hee was stubborne so were they Now as we have this image from Adam so the saints have the image of Christ holy as he his holy Joh. 1.16 Of his fulnesse wee have received grace for grace What ever grace is in Christ he puts upon the hearts of his children There is never a letter on the seale but is on the wax So every grace that is in Christ is imprinted upon his Saints proportionably The creatures have three things in them 1. They are the effects of goodnesse 2. They shew them forth to the consideration of others 3. A wise man may see the foot-steps of Gods goodnesse in them The creature cannot be mercifull as God is mercifull the creature doth its nature the fire burnes the water moistens but no creature can expresse Gods goodnesse but Adam and the Angels Qu. What is the difference between the image and likenesse of God Ans The difference is this The one discovers the frame of the heart inwardly The spirituall power Adam had to work we terme the Image The discovery of this or the acting accordingly the Likenesse There is the power of Adam and the execution of this power the latter is Likenesse the former Image Let us make man after our c. As who should say Let us put a frame into Adams heart and then he shall walke answerably to it in all his courses Acts 13.22 it is said I have found a man after mine owne heart which shall doe all my will This is the description of a man after Gods owne heart hee does all his will God hath such an heart as Davids and if he were on earth would do as he did except his infirmities 1 Pet. 1.15 Be holy as your heavenly Father is holy in all manner of conversation He requireth not onely an inward frame but an outward expressure thereof God made Adam thus who as hee had a power in his heart so he expressed it in his life and wrought as God wrought which no creature else could Qu. But why did God make Adam thus Ans There is no reason on mans part but it was onely Gods will The Lord is an understanding agent therefore he workes all things for a good end And the reasons why God imprinted this Image in Adam are two Reasons why God made man after his image 1. That he might fit him for spirituall and heavenly worship God would have one creature neere to him one of his Privie Councell that might performe spiritual worship to him Now unlesse God had created Adam in his image he could not have performed spirituall worship to him as it was requisite God should make some creature so to doe John 4.24 God is a spirit and must bee worshiped in spirit and in truth None can approach to God but in a spirituall manner The trees grow and the beasts serve man they do their nature and grovell on the ground but reach not to God because they are not spirituall nor have they reasonable soules Looke as it is with great Princes though they imploy ordinary persons in ordinary affaires as their under officers Cookes and Groomes c. yet no man must be Secretary of State unlesse he have eminent and excellent abilities without which he cannot close with his Prince nor is fitted for him So it is true that the God of heaven hath all things at command and hee will worke sometimes wonders by them The heavens heare the earth the earth heares the corne and the corne heares Israel but none of these can worship God in prayer or the like but onely Adam who hath the image of God upon him Adam is Gods councellour He reveales his secrets to the righteous An holy man can close with an holy God they have union one with another No other creature can come to God but only man All creatures serve man that he may serve God The heavens heare the earth and the earth heares the corne and the corne heares man that man may serve the Lord. The text sayeth God seeing that in the frame of heaven and earth there was not a fit companion for man did therefore make woman such another as himselfe to be with man So neither had God one for his turne when Sun Moone and Stars and all things else were made therefore Father Sonne and holy-Ghost consult to make one that might be acquainted with the businesses of Heaven Againe God purposes to cōmunicate himselfe and his image to one creature that he serving God might be blessed of him God would communicate happiness to a creature and
freed from the guilt of sinne in justification from the slavery of sin in sanctification In Act. 8. when Peter was in the towne streets he perceived hee was not in a dreame but it was a thing reall so it is with thy soule Canst thou finde that God hath knockt off thy fetters then thou mayst know this is a realitie not a dreame of grace If Peter had dreamed he had been out of prison and had been fettered in the morning hee would have knowne hee had been in a dreame so thou hast dreamed that God hath renewed thee Are thy fetters of sin on thee then it was but a dream indeed and when thou awakest by death thou shalt see thy selfe bound up in chaines of darknesse Psalm 45.17 All the sonnes of God are Princes all Gods servants are free-men 1 Cor. 7.22 If thou art Christs thou art a free man to be carried uncontrollably to good though sinne and Sathan conspire against thee they shall never overcome thee but thou shalt still be victorious Qu. But what shall we say of many that seeme holy whose sinnes clogge thim heavily Where was Saint Pauls freedome when hee was led captive as hee speakes of himselfe Of the captivity of sin in the godly An. A man may be led captive and yet be free too This freedome in captivity appeares in three things 1. Though many times by the violence of Occasions the Saints are surprized yet they have hearts to approve of the good they cannot do This is that Saint Iames speaks of Chap. 1. ult If a man saith he hath Religion and sweareth and rayleth against Gods truth hee deceives himselfe but this is pure religion to keep a mans selfe unspotted Looke as it is with a City besieged when it is taken the enemies make those that are in the city sweare to their King if now a man resolves to take his death rather then the oath he keepes himselfe unspotted from treason So Sathan by long siege transports the heart unto the commission of evill yet the soule keepes it selfe untainted when it chuses the good it cannot do Deut. 22.25 if an adulterer offer a rape to a Virgin the sinne is his that forced her it lies not on the party forced so Sathan in a sort forceth the soule to the commission of evill if therefore thine heart beare it as a burthen the fault is Sathans and not thine 2. Yet the soule takes part with the word against both the temptations that would inveigle it the corruptions that would foyle it As it approveth all good so it joynes sides with the word against all evill Rom. 7.15 I doe the thing that I hate The spirit lusteth against the flesh the heart is resolved to die in the quarrell though it cannot prevaile as it would yet it will fight as it can 2 Cor. 13.8 I can doe nothing against the truth 3 The soule gets the upper hand of evill David was never adulterous more Peter never denied his master more the soule not onely reformes infirmities outwardly but subdues the distempers inwardly 1 Ioh. 5 18. Hee keepes himselfe that the evill one touch him not Rom. 8.2 The law of the Spirit sets a man free from the law of sin and of death Sathan saith Thou mayst be full of malice and spleen the law of meeknesse saith I will not bee full of spleen so also the law of humility takes off the law of pride Pro. 28.13 Hee that confesseth and forsaketh his sinne shall finde mercy the same phrase is used Gen. 2. The wife shall forsake father and mother The woman forsakes First the place and company Secondly the authority of father and mother Thirdly shee is not to perform what service they will require but what her husband requires so the soule must forsake the house of sin If thou wert married to Christ thou wouldst loathe the place and abhorre the society of those that goe down into hell themselves and lead others with them I say if a man were married to Christ hee would not bee under the authority of corruption but being delivered from the bondage of sinne will utterly forsake it To get liberty labour for holinesse Use 3. The third Use is of exhortation The former truth should force every soule to imploy the best of his endeavours to gaine this holinesse Will any man be a free man let him be an holy man Bee sure of the one and thou canst not misse of the other and where the one is not the other cannot bee Liberty should bee like a load-stone to draw us to it Nature hateth slavery then if we would bee freed from it let us get holinesse Experience teaches that the poor bird will beat her selfe to death rather then be kept in a Cage What poor shifts men in captivitie take to bee freed from those that are hard taskemasters over them our often Briefes shew Wee are all captives taken by the policy of Satan Let us make a gathering out of the stock of the prayers of Gods servants and let thine owne prayer bee Oh guide and direct mee how to get power against my corruptions How carefull are men to purchase the liberty of a Corporation and how highly doe they account of it when they have it In Acts 22.23 Saint Paul saith he purchased to be a free man of Rome with a great summe What slavish hearts have wee then when we may be incorporated into the body of Christ and will stick for a little Goe and sell that you have what ever it cost you that you may bee free men in Christianitie Christ saith Joh. 8.32 If you continue in my words you shall be free To continue in Gods word is to submit to the authority of the truth for if we doe thus we are free Rev. 6.2 And I saw and behold a white horse c. The white horse there is the truth It is called a white horse because of the purity of it and it prevailes wheresoever it comes Would you be free then let the Word prevaile in you Is it not every mans desire that when the strength of corruption and the violence of persecution presse in upon him then to be conquerour of all Labour then to get this image of God and you shall be above all things but God and be carried on incontrollably in a good course §. 7. NOw wee proceed to the image of God in the affections of Adam as love joy Of Gods image in the affections delight sorrow feare which are seated in the sensitive soule for all sensitive creatures have them The poore creature feares the whip and the creature againe sports and delights it selfe Now these Adam had and in these was the image of God Qu. What was the image of God in the affections of Adam Ans It appeared in that serviceable subjection What it is sweet agreement and submission which they did yeeld unto holy will and right reason The Understanding directed what should bee done the
more for the losse of them the affections should yeeld to the command of reason It is quite contrary in us a mans affections though they are set upon a lawfull object yet they goe so amaine like unruly colts that they cast the rider delight and desire out-bid reason and sometimes transgresse the bounds of honesty most commonly of holinesse It is marvellous hard to have our affections at command Lot goes into Sodom and God could not get him out againe but that the Angel was faine to carry him out by force so when a man gets into Sodom le ts loose his affections on shoppe or children or the like oh what an hard matter is it to say No more of that But Adams affections were so ordered that if reason should say Love that now and then leave it hee would love it now and leave it then Philip. 4.12 I know how to abound and how to bee poore his meaning is if God would bestow these things he had an heart to love them if hee would take them away he was content to leave them Job 1.21 The Lord hath given and the Lord hath taken away blessed be the name of the Lord whereas wee sit Rachel-like disquieted because our comforts are not Use 1. The first Use is of examination By order in thy affections esteeme what grace thou hast A man may here plainely perceive what measure of grace hee hath and whether hee hath any or no See what tractablenesse there is in thy affections to submit unto the authority of holinesse So much boysterousnesse as thou findest against the evidence of reason and frame of holinesse so much corruption there is in thy heart I speak this the rather to take off the conceit of many who use to commend a man in this manner Hee is an holy man but that hee hath one fault hee is as dogged as may be it is but a poor commendation So much boyling as is in thine heart so much want of grace is there He is a good Christian they will say but wonderfull outragious surely then there is but little good in him The servant is stubborne against his Master the master againe is quarrelsome for every word if there bee grace in these it is well yet there is a great deale of the want of Gods image upon such a soule 1 Cor. 3.3 When there are strifes and envyings amongst you are ye not carnall When the heart is boysterous and full of envie is it not carnall There is a great deal of rubbish in thy heart which grace if it were there would remove The Philosopher observes that all stormes are here below in these baser bodies there is none of them in the highest heavens so hadst thou an heavenly heart all thunderings and lightenings all crosse dogged and malicious distempers would bee gone there would bee no newes of them The fruits of the Spirit are love Gal. 5.22 meeknesse c. But when men runne abreast the Master his way and the Servant his way where are the fruits of the Spirit Are ye not carnall Ob. But may not a man by education or misery bee tempered and cooled from these things Answ Yes he may have the ruggednesse of his affections smoothed and the edge of furiousnesse blunted But though a man may have these somewhat abated and want grace yet if a man have these it is somewhat suspicious whether hee have grace There may bee a root and yet no blossomes and yet it is certaine where there are blossomes there is a root If a man expresse envie in his life there is sure a treasure of it in his heart If there be so much filth in the streames there is more in the fountain if there be good in thee there is but a little Here we may also see whether wee have any truth of grace judge of it by the works No fire but will burn fire will heate the whole house so grace will frame the whole soule Art thou able to tame those jarring affections and to stifle them Art thou able when they would transport thee to allay them and bring thy soule to a calme frame Then it is a signe thou hast grace God is the God of order not only in the Church but in the house and every where If thou canst master those boysterous affections that they may be subject unto wisdome and holinesse then it is certaine there is some grace in thee Quest But are not the best men troubled with passions and distempers Differences of distempers in the godly and others Answ There are such in the best upon whom the Lord hath beene pleased to look graciously but they are in a farre different manner in them then in the wicked Their spots are different Deut. 32.5 Their spot is not like the spot of my children as who should say the Saints have their spots and the wicked have their spots but they are not the same The spots of the purples are dangerous but the spots of the plague are deadly The wicked have the spots of the plague the Lord have mercy on them they are but dead men Though a Common-wealth bee subject to conspiracies yet a wise Kng can discover them but when there is no King as in Israel every man doth what he list so in the heart of an ungodly man corruptions do what they list they make him as proud and as covetous as they list The Saints have many mutinies in their hearts yet they have a wise King a gracious will that quels these and submits to God and the power of his grace The difference betweene the distempers of the Saints and the wicked appeares in three particulars 1. The Saints make those distempers and unruly affections which lye upon them their greatest burthen it is their heart-smart though other sins are greater and the reason is because they break the union between God and the soule and they breed a distance between Gods good Spirit and it 2 Cor. 12.7 God suffered Sathan to buffet St. Paul which was some distemper and provocation to sin now this made him grone and sigh to the Lord yea it brought him on his knees thrice As it is with an enemie if his use bee to come suddenly upon a Towne a wise Captaine will gather his forces together to hinder his designes So must the Saints because their corruptions surprize them suddenly These make them cry out This will be my bane the least sin will damne me as well as the greatest I shall perish one day by the hand of Saul c. 1 Sā 27.1 whereas a carnall man maketh nothing of these but beares all with a Pish it is not such a great matter as some make it I confesse I am passionate and cholerick but I would I had no worse to answer for and the like Oh how doth this argue a gracelesse heart that can thus digest gracelesse courses A toad will feede upon poison but if a man take two or three drops it
the body Of Gods image in the body Ans I answer two waies 1. Negatively Wherein it stood not The image of God did not consist in the body of man so as to bee in the flesh and bloud bones and sinewes and the reason is double 1. Because if the image of God consisted in these then other creatures should have the image of God but other creatures though thus qualified have not the image of God but only Adam 2. God is a Spirit Joh. 4.24 and consequently Body implies rather an opposition There is no proportion betwixt a Spirit and a Body Luk. 24.38 A Spirit hath not flesh and bones This is against the plea of the Papists that make the image of God the Father like an old man the reason they give is because man had the image of God and therefore wee may resemble God by him I answer If flesh and bloud bee not the image of God then there is no ground to resemble God thereby Isa 40.14 To whom will yee liken mee To frame an image of God is to commit a great sin Quest Where was then the image of God in the bodie Answ In that framablenesse In what it was whereby it was moved by the reason will and affections and so did expresse the vertues of them A mercifull heart doth expresse it selfe in a bountifull hand So David Psal 45.1 Psal 45.1 My tongue is the Pen of a ready writer his heart indited it and then his tongue did speak it Quest Wherein doth this framablenesse appear Ans In two things 1. The framablenesse of the body to act the service that wisedome and holinesse required The parts were not stiffe not stubborne nor weary but in a readinesse to act what wisedome required But wee finde it otherwise in us St. Paul himselfe complained that hee was clogged with it When a man is distempered either sicke or weak there is a wearinesse in holy duties The body is then like a darke shop in which a good workman may cut his fingers When the body is full of noysome humours it is but an ill shoppe for the soule to work in but this was not in Adam 2. There was a fitnesse in each part for its taske The eye was fit to see the tongue to talke c. So that it is observed by Galen though hee were an heathen yet considering the frame of the body he fell in admiration of it so that hee professed that it was not possible for a naturall cause to bring forth such an effect Rom. 16.8 Yeeld not your members instruments to unrighteousnesse He calls the members instruments The Devill oftentimes tunes the tongue and hee seeth out of an adulterous eie yea his malice vents it selfe in an unruly tongue Looke againe in the 19. verse and there it 's said a mans members should be servants to holinesse tooles or instruments that should bee under the power of God In a tool there is both the metall and the making as in a saw or axe so there is in the parts of the body which are tooles serviceable to wisedome and the power of holinesse that they may work their works thereby An hand is a toole whereby the mercifull heart may deale mercifully Wee say in such a case Here is a gracious tongue a chast eye c. so the hand is the Almoner of a mercifull heart so that this image of God in the body is wide from that of the Papists Q. What 's the reason of this A. This Because it was not only requisite that God should instampe his image inwardly but that is should bee exprest outwardly that others might see it and glorifie God in heaven Matth. 5.16 Let your light so shine among men that they may see your good works and glorifie your heavenly Father 1 Pet. 2.9 Shew forth the vertue of him that hath called you out of darknesse Hereby is Gods honour promoted Eph. 2.9 We are the workmanship of God created unto good works When men see anothers excellent workmanship they say This man was a skilfull workman So Gods workmanship is seen in you when another reviles and you are patient to beare When hee is impatient and utters words of reproach the wicked stand by and say I marvell how you can suffer it This is rare workmanship to them When the wicked challenge godly men and say What do they more then other men The answer is They feare an oath their soule abhorres the least sinne goe thou and do so they are willing to heare a reproofe doe thou likewise But when a wretched man comes to lye on his death-bed ready to go out of the world aske him then what hee thinkes of the Saints oh sayes hee that I might dye their death Thus wee see it is requisite the image of God should bee in their bodies Murther an hainous sin Use 1. This Use is for instruction Hence wee observe the hainousnesse of the sin of murther as being that which defaces the image of God after a vile manner What greater evill can there bee He that clips the Kings coyne is a traitour but if a man maimes the body of a Prince every man thinkes no punishment is enough for him That creature for the creation of which there was a consultation that creature upon whom the image of God was imprinted on whom all the works of the Trinity were expressed of the Father in Creation of the Sonne in Redemption of the Spirit in Sanctification which was the master-piece of Gods workmanship to blemish that image and overthrow the workmanship of God therein what sinne more hainous It is therefore called a crying sinne as it was said to Cain Gen. 4.10 The bloud of thy brother cries up to heaven Murther calls for vengeance and will have no nay Gen. 9.6 Hee that sheds bloud by man shall his bloud be shed because God made him after his image therefore God pursueth the malefactor with unconceiveable horrour of heart The reason is not only because of the unnaturalnes of it though that bee great for Lions and Lions Tygers and Tygers will lie together but herein also appeares the vilenesse in that all the attributes of God are up in armes against a murtherer because they have all been wronged Drunkennesse wrongs sobriety adultery wrongs chastity these sinnes wrong particular graces only and a drunkard may honor God by sobriety as hee hath dishonoured him by drunkennesse but murther defaces the image of God never to bee recovered There was a gracious tongue but when it is murthered it will never speake more a wise head Grace in the heart appears in the body but now will never plot businesse more Use 2. Hence wee see the spreading nature of grace Wheresoever holinesse and righteousnesse is it will discover it selfe If it bee in the soule it will appeare also in the body It is with grace as David speakes of the Sunne Ps 19. wheresoever it comes it casts in its beams so it is with
alone when they were assaulted by troubles but when they were oppressed with them too not when they met with miseries but when they fell into them now when hee falls into a pit that he is over head and eares in it he falls into the snare so that hee is intangled in it and yet then he must count it joy and further not when they fall into some temptations out of which there were some hope to get out with some speed but when they fall into many and yet more to make the matter wonderfull he wils them not alone to count it some joy but all joy When their miseries were so great that more could not be endured yet there their joy must bee so great that more could not be expressed A duty wonderfull hard and wonderfull heavenly and therefore in verse 4. he adds marvellous sweet and pithie reasons to perswade to so heavenly a taske and they be taken from the incomparable profit that would come thereby a man should be a gainer by all his losses and a getter by all his extremities The triall of their faith would bring forth patience and let patience have her perfect worke and then they shall be perfect and intire and want nothing For they that have no want may have all joy if any in the world may But because the feeble heart might here haply reply How shall a poor sinner who wants both wisedome and strength bee skilfull to know how to carry himselfe in such extremities or yet bee able to undergoe such pressures passing strength To this the Apostle answers in the 5. verse If any man want wisdome let him aske it of God who gives abundantly and upbraids no man and it shall be given him By wisedome is meant not the grace of spirituall understanding in the generall but that speciall point of wisedome which might sute with the present occasion and make a man cunning to carry the crosse And the Apostle so propounds the direction that it might answer and point to all the carnall pleas that a corrupt and distressed heart might cast in the way and therefore you shall observe each circumstance is worth observancie If any of you bee banished and persecuted not only such as are able Christians of great graces and large abilities of glorious parts and performances and therefore might hope to speed best no if any the weakest the feeblest and the meanest Oh but I want a world of wisedome so much that it 's not like to finde a sufficient supply a little will not serve the turn Why behold the Lord gives abundantly richly if thou beest a beggar in knowledge he hath riches of knowledge and he can supply thee Oh but I have abused his mercy and help in this kinde which he hath given mee and therefore I feare hee will give mee no more He will not upbraid the sinner for what hee did abuse the text adds hee upbraids no man but will give him what he needs and askes Oh but what 's that to mee that God hath enough to bestow on whom he will if hee will give none to mee Behold this also is answered for the words say If any man aske it shall bee given him Now this may seem strange and to be too good to be true to a distressed spirit and a distrustfull soule Why is it possible that God should give wisedome to mee who am so ignorant succour and supply to mee who am so weake and unbeleeving I cannot imagine it I cannot think it much lesse can I expect it at the hands of God therfore the Apostle in the words rehearsed gives us a caution to his former direction Let him aske in faith What a man askes it shall be given him but take this with you alwaies provided hee aske in faith otherwise if a man doubt he shall be disappointed of his hopes So that the scope of the words are to teach us how to pray that wee may bee sure to obtaine what wee pray for In the words two things are to be considered 1. The duty required Pray in faith 2. The hinderance to be avoyded which may let the duty Nothing wavering and this wavering is further amplified by a double argument against it 1. A distressed distrustfull staggering heart needs nothing to vexe trouble it because it wil be racked and tormented in it selfe in restlesse disquiet for such a man is like unto the sea waves whirling now this way tossing againe that way Feares and hopes are the hangmen of the heart Hope sayes It may bee and Feare sayes I suspect it will not be thus a man becomes like a wave 2. This doubting doth debarre a man of that he should have Let not that man think to have any thing at the hands of God Thus the Apostle cuts off the soule from any expectation of good Let not that man as though hee had said Let none such plead any priviledge for neither shall be accepted that unbeleever nor that party nor any that staggers and wavers doubting of the performance of Gods promise Againe hee saith not thus He shall not receive any great favour but he shall receive nothing from the Lord. To put it past peradventure hee adds peremptorily Let not such a man cozen himselfe with vaine hopes and groundlesse expectations that yet the Lord will pity and supply him Hee affirmes expressely Let him not think it I would not have him so much as imagine such a matter for it will never be We purpose only to trade in the maine dutie which will be our taske at this present so that the Doctrine will be Doct. Hee that purposes to prevaile in prayer must bee sure to aske in faith For the sense of the Doctrine it is here to be conceived that it is presumed in the text that a man hath faith and hee that is to pray is supposed to bee a beleever for how can he pray in faith that hath no faith But that is not all nor sufficient to expresse the sense of the point That he that prayes should bee a beleever but that hee should put forth the power and vertue of his faith in prayer Nay further it is not alone here required that hee should put forth the work of faith in generall touching the Covenant as that God is reconciled to him but that hee should exercise the work of his faith touching that particular which he is to begge and which hee now begs at the hands of God and this especially is to bee attended For these two works are farre differing one from another and may be one without another Each faithfull man doth beleeve the covenant of grace touching the pardon of his sinne and the attainment of eternall life through Christ and yet may stagger on the promise touching some particular which God hath promised and hee stands in need of Thus Abraham was ruled by God Gen. 12. and cast himselfe upon the call command and promise of the Lord departing from his kindred and fathers
wavering II. A preparative to the Lords Supper COncerning the preparation to the Sacrament three things are considerable 1. How wee may know whether we have a title to the Sacrament yea or no. 2. How to bee prepared for it 3. Thirdly how to reape and receive the benefit of it being so prepared For the first Whether we have a title to the Sacrament or no we will discover it two waies 1. Wee will shew what doth interest the soul thereto 2. What doth not hinder and consequently what also doth hinder the soule from comming Inverting the order First then What doth not hinder I answer briefely and punctually thus Rule 1. First the want of the sense and feeling either of Gods favour towards us or of the present apprehension to our owne sense of Gods grace in us doth not hinder I say that the want of the sense and feeling either of Gods favour to the soule or of the worke of grace in the soule doth not hinder a man The ground of it is this If hee that hath great interest in Gods love may yet notwithstanding not be assured of it in his owne sense if he that hath a great work of grace may yet not be able to apprehend that worke that God gives nay if a man that walkes exactly before God cannot see the power of grace that helps him so to do it is certain this cannot hinder him from the right of comming to the Sacrament But the former may be ergo c. The Rule is undeniable Rule 2. This is no hinderance from comming to the Sacrament that a man findes a deadish heart within him in the performance of service that a man findes a body of death oppressing of him and lying upon him when hee comes to this duty And the reason is this because the soule sometimes when it is most pestered and the heart most deaded and clogged is then truly in the estate of grace and also walkes most humbly before God and labours to depend upon and seek much more for his mercie and to strive most sincerely against its corruptions all which argue that a man is deepely interessed in Gods love and hath an interest in a great measure to the Lord Christ and his Covenant and so consequently to the Sacrament I dare say this That the worst services of a Christian man to his owne sense and apprehension finde most acceptance with God The poorest duties for the performance outwardly are sometimes most perfect Why Because then the heart is most abased in it selfe and then it sees most neede of Christ and then also doth it crave succour and reliefe from Christ therein In a word as inlargements of heart and great freedome and forwardnesse and sufficiencie many times unto duty is accompanyed often with most falsenesse at least wise with most pride and haughtinesse of heart so deadnesse wearinesse untowardnesse inability is many times accompanied with most humility with most brokennesse with most basenesse with most going out of himselfe unto Christ and with most sincerity in approving the heart unto Christ Rule 3. The third Rule is this Former unpreparednesse unto Gods service and haply sometimes to a mans owne sense unprofitablenesse under the Sacrament in the receiving thereof is not should not bee any sufficient hinderance to any faithfull soule to come yet freely hereunto for it skils not what a man hath beene formerly nor what his failings have been in former times at the duty if now those be amended and hee be humbled for them strive against them yea and for the present doth addresse himselfe unto this duty There cannot but be many failings in each mans performances what then if this sinne might hinder then other sins might hinder also but no sin may hinder a man from comming to Christ for it is a great sin not to beleeve in the Lord yet a mans former unbeliefe as it must not keepe him from comming to Christ no more may it hinder him from comming to the Sacrament of the body bloud of Christ Besides shall unprofitablenesse and unpreparednesse before hinder because it is a sinne that should rather make us take heed that we doe not commit a sinne in not comming to the Sacrament when we should for if unpreparednesse and unprofitableness hinders because it is a sin then not comming when wee should come hinders because it argues a sinner Quest How shall I know whether I have the worke of grace and so consequently title to or interest in the Sacrament Answ The first evidence is taken out of 1 Joh. 5.18 He that is borne of God keeps himselfe that the wicked one touches him not We may discover the truth of grace by the worke of grace this is one That a gracious heart keepes himselfe so that the wicked one doth not touch him So that where there is true grace there is power against all corruption and the soule that is truely wrought upon by Christ is enabled by the spirit of the Lord Jesus to master any distemper Quest Why but a man might here say would you have a man so perfect or shall his grace bee so pure and holy that corruption should not be in him nor lodge in his soule Ans I answer The text doth not say so the text saith this The evill one toucheth him not that is closeth not with him fasteneth not upon him doth not domineere over him this is to keepe a man untouched Quest But how shall a man know that hee is only oppressed and foiled by corruption and that yet he is not touched with it Ans That may be perceived on this manner 1. When the soule cannot master corruption as it would and overcome the unruly distempers thereof yet it will stand in the defence of Jesus Christ and will not plead for a base corruption he will not say Oh it is my infirmity it is my nature alas I cannot amend it c. but a gracious heart will come to this hee sees his sinne and observes his distemper and corruption and the heart saith The Law is holy and good the reproofe is good the admonition is good the duty good yea the soule will freely say I have the vilest heart under heaven but the Law is a blessed Law 2. When the soule observes and hates and loathes and discovers and pursues all manner of traiterous devices and rebellious dispositions in others against the Lord Jesus Christ It is certaine hee did never hate sinne in himselfe that joynes or sides with sinne in another mans heart and life 3. Observe what authority or what value or what excellency the Word hath in the account of the soule namely Is thy soul under the supreme government and soveraigne royalty and authority of the truth if it bee then it is a gracious soule It is one thing for a man to have sufficiencie to the discharge of a dutie with strength and promptnesse and another thing to be under the authority of the truth and to submit himselfe