his wife but for his God he was to bestow his whole strength upon him Quest Why did God imprint this upon Adam An. First Holinesse why imprinted on Adam because Adam without this measure of holinesse could not returne that tribute of holinesse he owed as a reasonable creature and which God expected as a Creatour There is a payment which God expects at the hands of a creature namely praise for as Landlords let out their lands for rents which they expect at their tenants hands so doth God require thanksgiving from Adam which unlesse he had holinesse he could not have given Deut. 10.12 When he had discovered the largenesse of Gods love marke what he gathers And now oh Israel what doth the Lord thy God require but to love him with thy whole heart as if hee should say This I looke for that for all my kindnesse thou feare mee and love me with thy whole heart which to doe is a Christians Master-piece Had God made Adam so that hee could not have loved him he could not have received honour from him and so had beene accessary to the dishonour of his owne name 2. Adam by this meanes attained his owne good Heavie things never leave moving till they come to the earth so Adam was restlesse before he came to enjoy union with God This was Adams and is our happinesse to enjoy God which is the onely good of a mans soule Isa 26.8 The desire of our soul is to thy name and to the remembrance of thee The up-shot of the desires of Gods servants is towards his name when the body is in the grave and the soule in heaven the soule would faine be united to the body that both may be united to God and be possessed of him and then all desires cease 3. Because if Adam had not had this holinesse God had required more of him then he had ability to performe which had beene a want of equity which is utterly unbeseeming the sweet nature of God To require a thing absolutely impossible is against equity had not Adam had power to love God God requiring love from him had required that of him which he had not beene able to performe It stood with equity and Gods righteous will to give Adam power to love him above all yea it was a debt God owed to him seeing he would require obedience from him When Adam had not offended it was requisite God should give him ability to discharge his service Use The use hence is No shame to be holy 1. For instruction to teach us that it is no shame to be holy holinesse is no mans dishonour It is the greatest praise that can befall a man to be holy to be like God is no dishonour and by holiness we come to be most like unto him It is one of Gods names The holy One of Israel Isa 43.14 Nay the Angels Isa 6.3 doe not say Powerfull powerfull but Holy holy holy Lord God of hostes the Lord is said there to be the God of hostes but he is three times holy for his one time powerfull not that holinesse is more in God then power but to shew how God rejoiceth in this name Holy Who art thou then that art loath to have the name of holinesse Yes you are one of the holy crew will they say Art thou an enemy to holinesse then thou art an ungodly man The venome of such mens spirits as hate holinesse is incomparable there is no greater argument of a gracelesse disposition Use 2. It is a word of terrour It is cleare that the sinne of those men who oppose holinesse or keep others from it is marvelous hainous We will pursue both A great sin to oppose holinesse 1. It falleth heavie upon those who make holinesse the marke of their malice There is no person so vile no practice so abominable but they will approve of they will hugge drunkards in their bosomes and harbour adulterers in their houses but if holinesse appeare in any mans practice they are transported with fury against it Their blood riseth in their faces rancour in their hearts and venome in their tongues that they say as was said of S. Paul Away with such a fellow from the earth We cannot live in quiet for these holy men Oh thou that doest thus hatest the very image of God and flyest in the face of the Almighty and wouldest if thou couldest as well rend God from his throne as these holy men from the face of the earth there is no surer evidence then this that God intends no good to thy soule Salvation comes by holy meanes God the Father is an holy God that loves his people Christ is holy that redeemes his people the Spirit is called the holy Ghost heaven is an holy place it is called the heavenly Hierusalem the way to heaven likewise is holy Isa 35.8 nay all those that doe walke in that way are holy Isa 63.18 the people of holinesse possesse it The scripture saith the Saints of God are Priests and the Priest ware upon his breast-plate Holinesse to the Lord. Dost thou that hatest holinesse think to goe to heaven then there must bee another heaven for this is holy Heare and feare thou whose conscience doth convince thee that thou hast been carried with indignation against holy men see the hainousnesse of thy sinne the place is holy the Spirit holy c. If thou goest to heaven God will come out of heaven for he will not dwell with unholinesse Jude 4. God hath ordained from all eternity that unholy and ungodly men shall never come to heaven but shall bee in an unholy place among unholy Divels Know thy sinne to bee hainous and thy judgement heavie 2. It reproveth those A great sin to keep others from holinesse that would keepe others from holinesse Men count it a great wisedome in directing their families if they can keepe them from looking after this holinesse This is the counsel they give them Doe what you please onely bee not a precise fellow be any thing but a Saint It is all their cunning to daunt the hearts of others from seeking after holinesse hence wee heare so many fears suggested to men that labour to walke as they ought Nay saith the Master if you must needs to the godly crew I will breake the crew of you c. But do but consider what you doe 1. You crosse the command of God 1 Pet. 1.15 Bee holy as I am holy what heart hast thou then that commandest the contrary 2. As you crosse Gods command so you damne the souls of those that God hath committed unto your charge thou that keepest their soules from holinesse keepest them from happinesse Oh it will one day be a wound to thy conscience to thinke with thy selfe My childe would have followed holinesse but I would not suffer him therefore is he gone into the bottomlesse pit and I was the cause of it Try whether thou be holy or no. Use 3.
Doth holinesse fit a man to love God above all and wouldest thou know whether thou hast an holy heart Try it from the former truth Where ever holinesse is it fits the heart to love God above all Canst thou doe this which holinesse enables a man to doe then if there be holinesse in heaven it is also in thine heart I doe not meane that any man should have the exactnesse that Adam had in creation but what hee had in perfection wee must have in desire Thou must have an heart enlarged to love God above all though thou hast many weaknesses with it Many for want of this are cast out as not being partakers of this saving worke Namely Those that never had any readinesse to this saving work of God further then shame or disgrace provokes them for most that live upon the face of the earth must have some constraining power to force them to the performance of Gods service they say as those in Malachi What a wearinesse is it Mal. 1.13 The word of God and his ordinances are a burden the sabbaths are tedious men come to Gods worship as a Beare to a stake or a captive to prison how willing are they to bee freed from these duties whereas holinesse ever brings willingnesse with it Ob. But doe not the Saints finde a great deale of awkwardnesse Ans I confesse it is true but there is a great deale of difference between these and the other The Saints willingly oppose their corruptions that clog them but a carnall heart joynes sides with the flesh hee desires means and occasions to withdraw him from the love of God hee is glad to finde a pretence to travell on the Lords day or to neglect prayer in his private family But the Saints are weary of their untowardnesse and awkwardnesse to holy duties Matth. 26.41 the Disciples were overcharged with wearinesse and fell asleepe Christ addes the reason The spirit is willing but the flesh is weake Rom. 7. The law is holy and the commandement holy but sinne tooke occasion by the commandement c. It is not I but sinne that dwelleth in me as if hee should say It is good to please God and I will labour after it but I confesse I have a wilfull wretched heart within mee which opposeth this yet there is a sparke of holinesse in this heart and with that I love thee though my flesh oppose thee §. 5. Quest WHat is righteousnesse Righteousnesse what it is Answ The second part of the spirituall image put into Adam whereby hee could love himselfe as hee ought and his neighbour as himselfe In the description there are three things 1. It is the second part of Gods image in the will Holinesse fitted Adam to goe to God yet of it selfe it could not fit him to love his brother therefore hee must have another frame that is of righteousnesse Againe it is beyond the power of the soule to performe spirituall love to his brother therefore it must have this part of Gods image in it 1 Joh. 4.7 Love is of God to love another holily is beyond the power and faculty of nature Indeed a man may love another carnally as adulterers and naturally as creatures but to love another spiritually hee must have power from God There is a double cunning of the hand as David useth the word a cunning to play on an instrument Psa 137. and a cunning to write now the cunning of the one will not make a man skilfull in the other so there is a double cunning put into the heart of Adam the first Of holinesse whereby hee could love God above all the second Of righteousnesse whereby he could love himselfe as hee ought and his neighbour as himselfe 2. The second part of the description was By this he was fitted to love himselfe as he ought The ground of all lawfull love comes from self-love if it be pure There is a selfe-love required nay if it be right it is the standard of all love to another He that loveth himselfe as he should will be disposed to love another Love lookes first at that which is most good to me as to my honour which is a greater good to me before the honour of another man It is true what was said of David 2 Sam. 21. Thou art better then ten thousand of us that was in regard of his place and office but take a man as a particular person and my good is better to me then another mans Quest How should a man love himselfe Ans This love is bounded by three things Selfe-love how to be bounded by a right Order Measure Manner 1. A man must love himselfe in a right order and that you must understand in three rules Rule 1. He must love himselfe in the second place God in the first Pro. 3.9 Honour the Lord with the first fruits of thy increase Mat. 6.33 First seeke the kingdome of heaven all else must be served after God In the old law it was required that God should have the first fruits of a mans vintage We must bestow the chiefest of our love and delight on God we must love Gods honour in the first place our owne in the second Mat. 22.38 This is the first and greatest commandement To love God with all our heart The second is like unto this Thou shalt love thy neighbour as thy selfe 2. He must love himselfe with a subordinate degree of love but in the love of God he must put forth the utmost of his strength In the old law hee that brought a sacrifice was to bring a male Mal. 1. ult Cursed be the man that hath a male in his flocke and offereth a female to the Lord The male is the stronger the female the weaker All our prayers and services unto God must bee male but female love and desire will serve our selves God required in the old law that the sacrifices should not be shorn our sacrifices are our duties to God they are the males we must offer we may not sheare our joy and delight but let them go with their fleeces on that is in their full strength to God but when we come to our selves we may sheare our love 3. A man is to love himselfe in God and for God Adam was to love Gods image in himselfe as a step to conveigh him more speedily to the love of God What wouldest thou love in thy selfe thine honour Get thee to a wise and glorious God and love his glory more Dost thou love thy life Oh love the life of God who is a living God Rom. 9.3 I could wish to bee Anathema for my brethren c. Seeing that the Jewes would fall to the dishonour of God hee did so prize the honour of God that he could wish himselfe to be accursed that they might stand This was the cause hee loved the glory of God above all Adam had power to love himselfe in a right measure This I referre to all those
Will imbraced that and the Affections yeelded serviceably to the command of Reason and Holinesse Herein appeared the difference between these affections in Adam and in other creatures The creature is carried by the rule of appetite the horse rusheth into the battell the wild asse snuffeth up the winde The Psalmist saith Psal 32. Bee not like the horse and mule which have no understanding Psal 32. Here was the excellency of Adam that wisdome that God had imprinted in his understanding that holinesse that hee had implanted in his will commanded his affections and they did sweetly yeeld thereto Adams soule was like a well-tuned instrument all the strings the affections being rightly tuned make a sweet harmony In a well governed common-wealth the Councel directs the King enacts lawes and the subjects obey so there was wisdome in Adams understanding and that counselled there was holinesse in the will and that commanded and all the affections were like loyall subjects imbracing what reason and holy will commanded In this common-wealth there were no traitors no in Adams heart there were no tumultuous disorders as now we finde but what the reason said and the will chused that the affections embraced Quest Wherein doth this subjection discover it selfe How shall wee see Adams affections submitting to reason Ans In foure particulars Wherein the affections submitted to reason 1. The affections of Adam were willing to entertaine every command which wisedome and holinesse gave The affections are but so many servants that attend on the understanding 1 Pet. 5.9 Bee sober and watch There is a sobriety required in the soul namely a man should not lavish out his affections on other things and so unfit himself to be under the subjection of the Truth This sobriety was abundant in Adam he had a sweet easinesse and softnesse of affection like waxe to take the print of Gods Seale whereas it is with our affections as with drunken servants who when their Masters call them are not themselves for there is a drunkennesse in mans heart when it is inordinately carried with too eager a pursuit after vaine things though reason commands yet it obeyeth not Adams affections were in a sweete frame for if God revealed any command love embraced it Ephes 6.15 Having your feet shod with the preparation of the Gospel of peace The feet are the affections the shooing of the feet is the preparing of the affections to entertaine all the conditions of the Gospel of peace A man that is shod is fit to goe a journey so when the affections are thus shod they are fit to walke in any way that God requires Since Adam lost this sobriety of affections what awkardnesse doe wee finde to duty when a man should love an enemy how hardly is hee brought to it when a man ought to reforme a sinne what a difficulty is there in it 2. They were speedy in the performance of what was injoyned them A wise understanding could no sooner reveale a duty to be done but they ecchoed answerably This all of us would have Psalm 40. mark how speedy Christ was in performing of duty Behold I come thy law is within mine heart And Psal 27.8 The Lord saith seek yee my face and his affections answered Thy face Lord will I seeke Also in Psal 119.4 5. Gods voice saith I charge you diligently keepe my Commandements and they eccho again Oh that our wayes were made so direct that we might keep thy Statutes 1 Pet. 1.13 Gird up the loyns of your mind And in Luk. 12.35 it is said Let your loynes bee girded about and your lights burning The loynes of our mindes are our affections They are compared to loose garments such as they wore in the East Countries which they girded up when they went on a journey Our affections hang like loose garments about us wee must gird them up that we may with more speed goe in the pathes of Gods Statutes Thus David prayeth Set mine heart at liberty that I may runne the wayes of thy commandements But we find the contrary for though many times the minde so yeelds that the course is holy yet what a base wearinesse hangs on the heart what slow hearts have we how doe we draw our loyns after us We feele this and the ground of it is the want of Gods image 3. They continued in the speed they made Adams affections were to hold themselves in an holy bent without warping Wee finde the contrary In Gal. 6. the Apostle saith Bee not weary in well doing Sometimes a man is hot at first and then his affections coole this is the bane of Religion Hee was holy so they may say of a man-devill 2 Cor. 11.14 an Angell of light But Adam was able to hold himselfe in a right pitch This David prayed for Psal 51.12 when he had wounded his affections Oh stablish mee with thy free spirit as if he should say Time was when I did love thy Word mine heart did feare evill and I did hate uncleannesse but now how unstedfast are my affections therefore stablish mee with thy free spirit If you finde your hearts giving way to any base lusts you shall finde them easily giving back from holy duties Rev. 2.31 Thou hast forsaken thy first love O woe to that declining condition that those who heretofore expressed forwardnesse in a good course and could cry for mercy as for life are now key-cold But Adams affections were able to keep themselves in full strength and so did the Saints of God Num. 14.24 Caleb followed God fully Psalm 63.9 My soule followes hard after thee Hee pursued God with eagernesse as the creature the prey David stands not still nor delayes but pursueth and as the phrase is Esa 51.1 follows after righteousnesse Thou that hast a stubborne heart by nature if thou beest once righteous thou wilt then follow after meeknesse 4. His affections were in an orderly tractablenesse to the rule of reason and holinesse Reason and holinesse gave not only direction to the affections but moderation in all things and upon all occasions The affections would not bee carried out of order nor measure upon any thing nor stay longer then they should upon any object An Embassador goes no farther then his Commission stayes no longer then his Commission gives leave so reason and holinesse were the commanders of Adams affections they received a command therefrom and went no further then reason and holinesse allowed them It is lawfull for a man to love the world but no more then reason and holinesse allowes if God should say I will take away these things from thee love and joy should willingly part with them The souldier if he be loyall when the Commander biddeth battell hee goes when hee soundeth a retrait he returnes home againe so the reason and will sanctified were the commanders of Adams course When reason and holinesse saith it a man may delight in the things of this life but when they say grieve no
none could receive it unless he had the image of God Hence I say they consult together about it I will create saith the Father and do you create Sonne and doe you create Spirit The work of the Father is discovered in creation the work of the Sonne in redemption the work of the Spirit in sanctification all concurre to make him partaker of happinesse This is the cause why no other creature is capable of happinesse but Men and Angels because they onely have the image of God Reas 2. Because God would have one creature above the rest that should take notice of his attributes discovered in his workes God would have the glory of his attributes that are manifested in his workes Hee creates a world in that world hee expresses the workes of wisedome power and holiness When first the heavens were bespangled with stars the earth replenished with fruits the sea with fishes no creature could see Gods worke-manship and honour him for it therefore God makes man in his owne image makes him able by wisedome to conceive his works and gives him wisedome to returne him honour from all It is requisite there should bee some spectators The goodnesse of God is in the heavens they at it were speake the providence of God now wee see these things and cannot but admire them Psalm 103. ult The Psalmist speaking there concerning the wonders of God in the heavens marke what he addes Blesse the Lord all yee all his workes As who should say All yee sonnes of men come hither see and wonder at the power goodnesse of God in these things and blesse his name for them Prov. 3.6 Acknowledge the Lord in all thy wayes The creature cannot acknowledge God because it wants the image of God but man that hath a spirituall ability to know God cannot but acknowledge him in all his wayes Men that have any curious workmanship which they would have seene build up a stage for the better view of it Why should they set it forth if there were no man to come and observe it Just so God does he makes the whole frame of the world and in that expresses his power and goodnesse To what purpose should all these bee made if there were no man to see them and wonder at them Exod. 14.4 When God would raise his honour out of Pharaoh he sets him upon a stage He might have beene slaine amongst the first borne but hee brings him into the middest of the Sea and there slew him This passed not without observation insomuch that the Heathens could say These are the Gods that slew Pharaoh c. What should bookes doe if there were no schollars The world is the booke of Gods goodnesse wherefore should this be if there were no man to studie it Use 1. The first use is of instruction Dutie to God in this respect to teach us what our duty should be to God since his kindnesse is such to us Adam was a common root therefore what Adam had thou hast in him Hence then take notice of the extraordinary duty wee owe unto God Hath God done more for us then for other creatures then let us do more for him All the world joyned together have not received so much as man As the excellency of man is above all so his care should be to returne more to God bestow the best affections the utmost labour for the promoting of the praise of God What a shame is it for a Prince to turne a Peasant for Adam the best to become the worst If the dog returne to the vomit and the sow to the wallowing in the myre if the horse and mule have no understanding it is their nature but Adam hath not the image of an irrationall creature but the image of God yea of that God that takes it in great indignation that all should serve us we will not serve him The Lord lights his candle for man to labour by he drawes his curtaine for man to rest by the creatures lift us up to God and say Serve him more then all Isaiah 1.2 The Lord makes his moane to the creatures Shall all creatures obey God better then man when man was made better by creation then them When thou findest thy heart sluggish quicken thy selfe thus Aske the fowles of the ayre and they will tell thee thou receivedst all from God returne all unto him againe When thou seest the heavens turne in their compasse condemne thy soule that thou art so dead hearted in duty The Sunne rejoyces like a Gyant to runne his course because God commands it the sea ebbes and flowes because God will have it so Nay the creatures will doe against their nature for God 1. King 13.5 Oh Altar heare the word of the Lord and the Altar breaks in peices the poore stones rend in sunder at the commandement of God and yet after so many threatnings we stoup not let us see it and bee ashamed Ob. But wee cannot obey God Ans Yet see thy bond though thou canst not pay it see thy debt be humbled though thou it not able to satisfie for it Use 2. The second use is It is not for one made after Gods image to dote on the creatures Learne from hence not to be servants to those that God hath made servants to you Wee should not bee doting daily upon these empty shadows because they are unworthy the nature of man Shall the Lord make us better then the best of all creatures and shall wee abase our selves below the meanest condition of the lowest creature Think of this that wee may consider whence we are fallen as God speakes to that Church in Rev. 2. The drunkard is a slave to his cups the covetous man is a drudge to the dirt of this world the ambitious mans being is the favour of men Nay more man is become not onely a slave to the creatures but a vassall to his owne lusts Let us be ashamed of this The Apostle 1 Cor. 3.21 when divers had disputed of the excellency of Paul and Apollo sayes Hee all is yours therefore glory not in your servants The argument fals more strongly here Bestow not your selves on these empty things they are your servants bee not vassals to them Men beare themselves according to their birth the King scornes to stoup to a Peasant and a man of Nobility scornes to stoup to a dung-hill churle Oh that wee were thus wise for our soules beare up your selves according to your birth and thinke thus with your selves When profits and pleasures crave your services a man should conceive in an holy ambition that his heart were too good to trust to lying vanities Man is of a better birth and should answer them as Christ did the Pharisies comming to tempt him Matth. 22.21 who when they asked if it were lawfull to give tribute to Caesar requireth a penny askes them Whose image superscription hath it They answering Caesars saith Give unto Caesar that which
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
house depending upon Gods direction and blessing in the land unto which hee would bring him and where hee had engaged himselfe to blesse him and yet he was not perswaded of that speciall branch of the Covenant that he would give him a childe out of his loynes which should bee an heire to him as the text plainely testifieth Gen. 15.3 Now both these acts of faith are here required and the last is principally intended so that the full sense of the Doctrine seems to be this He that will speed in prayer must put forth the vertue of faith to beleeve in particular the obtaining of that he prayes for Jam. 5.15 The prayer of faith shall save the sick He saith not The prayer of a faithfull man but the prayer of faith as though the Apostle had spoken thus It 's not the man so much that must pray as faith in the man that must frame and follow those petitions which we put up if ever wee speed Mar. 11.33 Whatsoever yee aske praying beleeve you shal receive it that is the very particular which you beg for shall bee given you For the clearing of the Point we will enquire 1. What it is to pray in faith 2. The Reasons why hee that doth begge in faith shall receive To pray in faith according to the sense of the Doctrine implyes 3. things 1. Faith sees and settles upon the fulnesse of the sufficiency and the freenesse of the riches of grace in Christ which is able every way to supply it and to satisfie abundantly all the necessities which can befall the soule and this gives ground and encouragement unto faith to go to God because there is enough to be-had and therefore it 's likely it shall speed of that it would have Thus Abraham Rom. 4.20 Hee beleeved that God who had promised was able to give a childe though his body were not able to beget one being now dead Sarahs wombe was not able to conceive one being now barren therefore he counted it bootlesse to consider of them but being fully assured that God was able was encouraged to go to him to rely upon him by faith This al sufficiency gives footing or foote-hold to our faith 2. As the riches of goodnesse encourageth faith for to pray so in the second place it closeth with the spirit in the promises sets that on worke and fetches vertue from thence whereby it may bee enabled for to pray for it is not faith that of it self puts forth prayer by its owne power immediately but that that closeth w th sets the spirit of Christ in the promise on worke by the lively efficacie whereof the heart comes to bee quickned on and carried forth comfortably to this dutie Hence the Apostle We know not what to aske as wee ought but the Spirit helps our infirmities and it makes request A man must not fetch his prayer from his parts as will memory understanding or abilitie but from the Spirit who is the prayer-maker Jude 18. praying in the holy Ghost 3. Faith by the riches of Gods grace being encouraged and by the spirit enabled and set on worke to prayer carries the heart unto God and holds it with God untill it hath mercy Gen. 32.26 I will not let thee go until thou bless me For 1. Faith puts wings to a mans desires or if you will Faith closing with the Spirit that puts fire to our petitions lifts up our prayers and causeth them to come in unto the Lord and lay hold upon him hope expects and desire longs and the will rests and makes choyce of God and then holds there and so all lie at God dayly that is the first 2. It will not leave God untill it see his power and wisedome faithfulnesse and mercy goe forth to the accomplishment of that that hath been desired faith followes the blow home and rests not untill it see the wisdome of God contriving and his faithfulnesse and power effecting the thing craved jogs the everlasting arme of Gods power and providence and mercy to worke forth good of such whose necessities are pitied jogs the everlasting displeasure and just indignation of the Lord and followes it home to the heads and hearts of the enemies of Christ whose ruine is desired Faith goes not to meanes first but goes to God that he may worke with meanes without means above means against means Faith will not neglect means but faith goes to God to provide means and to goe out with them and to give a blessing to them It befalleth a faithfull man in this case as it doth sometimes a poore tenant oppressed by the injury and cruelty of the steward he repaires to the Nobleman himselfe intreats so much favour from him that he would injoyne his steward to deale equaly and justly with him the honourable personage easily grants so equall a request and therefore bids him tell his steward It is his minde that he should deale fauourably with him the poore man replyes Alas Sir he will not passe for my speech nor respect my words I beseech you let mee have but two words in writing or a token from you and then I am perswaded hee will not dare but do your command and when that is obtained hee knowes his desire will be effected so faith gets a Letter under Gods hand the Lord sends a token of his displeasure and indignation a token of vengeance and terrour by the prayer of faith as by a Post or Pursuivant unto the hearts of the wicked to chide Laban over night to calme the heart of cruell and fierce Esau and then it 's certaine all shall goe well Thus Jacob strove with God and would not away from the promise before hee had it under Gods own hand Thou hast said thou wilt deale well with thy servant and I will not leave thee till thou sendest this message to the heart of Esau that hee may know it is thy minde at last the Lord granted and then all the mischiefe was stopped Thou hast prevailed with God and thou shalt prevaile with man Reason 1. Unbeliefe binds Gods hands as it were that he cannot give and stops the current of Gods kindnesse that he cannot conveigh that mercy wee beg and need for as God hath decreed to give a blessing for any thing so hee hath appointed and decreed faith to bee the means to conveigh it If therefore we will not beleeve we cannot expect what wee desire God cannot give it because hee cannot deny himselfe nor crosse his decree nor alter the word the oath that is gone out of his mouth for marke Hee could doe no great thing because of their unbeliefe Reason 2. Unbeliefe intercepts the blessing upon the meanes that those meanes which God hath appointed for our good God neither goes out with them nor workes by them but the streame of providence is turned another way Asa trusted to the Physician therefore the phisick could not help him Conceive a streame able to carry and conveigh a
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