Variety is wanting we are apt to nauseate to feed only on Hony would breed Loathing but in God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Variety of Fulness Col. 1.19 He is an Universal Good Commensurate to all our Wants He is Bonum in quo omnia Bona a Sun a Portion an Horn of Salvation He is called the God of all Comfort 2 Cor. 1.3 There is a Complication of all Beauties and Delights in him Health hath not the comfort of Beauty nor Beauty of Riches nor Riches of Wisdom but God is the God of all Comfort Fourthly In the chief Good there must be Eternity God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Treasure that can neither be drawn low nor drawn dry Though the Angels are still spending on him he can never be spent he abides for ever Eternity is a Flower of his Crown Now if God be our God here is enough to let in full Contentment into our Souls What though we want Torch-light if we have the Sun What if God deny us the Flower if he hath given us the Jewel How should this rock a Christians Heart quiet If we say God is our God and we are not content we have cause to question our Interest in him III. If we can clear up this Covenant-Union that God is our God let this chear and revive us in all Conditions To be content with God is not enough but to be chearful what greater Cordial can you have than Union with Deity When Jesus Christ was ready to Ascend he could not leave a richer consolation with his Disciples than this Tell them I go to my God and their God John 20.17 Who should rejoyce if not they who have an Infinite Alsufficient Eternal God to be their Portion who are as Rich as Heaven can make them What though I want Health I have God who is the Health of my Countenance and my God Psal. 42.11 What though I am low in the World if I have not the Earth I have him that made it The Philosopher comforted himself with this though he had no Musick or Vine-Trees yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are the Houshold Gods with me So though we have not the Vine or Fig-Tree yet we have God with us I cannot be Poor saith St. Bernard as long as God is Rich for his Riches are mine O Let the Saints rejoyce in this Covenant-Union To say God is ours is more than to say Heaven is ours Heaven would not be Heaven without God All the Stars cannot make Day without the Sun All the Angels those Morning Stars cannot make Heaven without Christ the Sun of Righteousness And as to have God for our God is matter of rejoycing in Life so especially it will be at our Death Let a Christian think thus I am going to my God A Child is glad when he is going home to his Father This was Christs comfort when he was leaving the World Iohn 20.17 I go to my God And this is a Believers Death-bed Cordial I am going to my God I shall change my Place but not my Kindred I go to my God and my Father IV. If God be our God then let us break forth into Doxology and Praise Psal. 118.28 Thou art my God and I will praise thee O infinite Astonishing Mercy that God should take Dust and Ashes into so near a Bond of Love as to be our God As Micah said Iudg. 18.24 What have I more So what hath God more What richer Jewel hath he to bestow upon us than himself What hath he more That God should put off most of the World with Riches and Honours and that he should pass over himself to us by a Deed of Gift to be our God and by virtue of this settle a Kingdom upon us O let us praise him with the best Instrument our Heart and let this Instrument be scrued up to the highest Peg Let us praise him with our whole Heart See how David riseth by degrees Psal. 32.11 Be glad in the Lord and rejoyce and shout for Ioy. Be glad there is Thankfulness rejoyce there is Chearfulness shout there is Triumph Praise is called Incense because it is so sweet a Sacrifice Let the Saints be Queristers in Gods Praises the deepest Springs yield the sweetest Water The more deeply sensible we are of Gods Covenant-Love to us the sweeter Praises we should yield We should begin here to eternize Gods Name and do that Work on Earth which we shall be always doing in Heaven Psal. 146.2 While I live will I praise the Lord. 5. Let us carry our selves as those who have God to be our God that is when we walk so that others may see there is something of God in us Live Holily What have we to do with Sin Is it not this that if it doth not break yet will weaken the Interest Hos. 14.8 What have I to do any more with Idols So should a Christian say God is my God what have I to do any more with Sin with Lust Pride Malice Bid me commit Sin as well bid me Drink Poison Shall I forfeit my Interest in God Let me rather Dye than willingly offend him who is the Crown of my Joy the God of my Salvation Of the Ten Commandments Exod. 20.2 The Land of Egypt c. THE Second part of Preface Who have brought thee out of the Land of Egypt out of the House of Bondage Egypt and the House of Bondage are the same only they are represented to us under a different Expression or Notion I begin with the First Expression Who have brought thee out of the Land of Egypt Quest. Why doth the Lord mention this Deliverance of Israel out of the Land of Egypt Resp. 1. Because of the strangeness of the Deliverance God delivered his People Israel by strange Signs and Wonders by sending Plague after Plague upon Pharaoh blasting the Fruits of the Earth killing all the First-born in Egypt Exod. 12.29 And when Israel march'd out of Egypt God made the Waters of the Sea to part and become a Wall to his People while they went on Dry Ground and as he made the Sea a Cawsey to Israel so a Grave to Pharaoh and his Chariots Well might the Lord mention his bringing them out of the Land of Egypt because of the strangeness of the Deliverance God wrought Miracle upon Miracle for their Deliverance 2. God mentions Israel's Deliverance out of Egypt because of the greatness of the Deliverance God delivered Israel from the Pollutions of Egypt Egypt was a bad Air to live in it was infected with Idolatry The Egyptians were gross Idolaters they were guilty of that which the Apostle speaks of Rom. 1.23 They changed the Glory of the uncorruptible God into an Image made like to Corruptible Man and to Birds and Four-Footed Beasts and Creeping Things The Egyptians Worshipped instead of the true God First A Corruptible Man they Deified their King Apis forbidding all under pain of Death to say that he was a Man
come to thee that they may have my Ioy fulfilled in themselves And this Prayer he now Prays over in Heaven he knows we never love him so as when we feel his Love which may encourage us to seek after this Joy we Pray for that which Christ himself is Praying for that his Joy may be fulfilled in us Quest. 6. What shall we do to obtain this Spiritual Ioy Resp. Walk accurately and heavenly God gives it after a long and close walking with him 1. Observe your hours set time every day apart for God 2. Mourn for Sin Mourning is the Seed as Basil saith out of which the Flower of Spiritual Joy Grows Isa. 57.18 I 'll restore Comfort to my Mourners 3. Keep the Book of Conscience fair written do not by Presumptuous Sins blur your Evidences A good Conscience is the Ark where God puts the hidden Manna 4. Be often upon your Knees Pray with Life and Fervency The same Spirit that fills the Heart with Sighs fills it with Joys the same Spirit that indites the Prayer Seals it When Hannah had pray'd her Countenance was no more sad 1 Sam. 1.18 Praying Christians have much Intercourse with God and none are so like to have the Secrets of his Love imparted as those who hold Correspondence with him By a close walking with God we get these Bunches of Grapes by the way which are an Earnest of future Happiness Quest. 7. How shall we Comfort them who want this Ioy Resp. Such as walk in close Communion with God have more than others 1. Initial Joy Joy in Semine in the Seed Psal. 97.11 Light a Metaphor for Joy is sown for the Righteous Grace in the Heart is a Seed of Ioy. Though a Christian wants the Sun he hath a Day-star in his Heart 2. A Believer hath Real though not Royal Comforts he hath as Aquinas saith Gaudium in Deo though not à Deo Joy in God though not from God Joy in God is the Delight and Complacency the Soul takes in God Psal. 104.34 My Soul shall be glad in the Lord. He that is truly gracious is so far joyful as to take Comfort in God though he cannot say God rejoyceth in him yet he can say he rejoyceth in God 3. He hath Supporting though not Transporting Comforts he hath so much that keeps him from sinking Psal. 138.3 Thou strengthenedst me with strength in my Soul If a Christian hath not Gods Arm to embrace him yet to uphold him Thus a Christian who walks with God hath something that bears up his Heart from sinking and it is but waiting a while and he is sure of those Joys which are unspeakable and full of Glory Use 1. Then see that Religion is no Melancholy thing it brings Joy the Fruit of the Spirit is Joy Mutatur non tollitur a poor Christian that feeds on Bread and Water may have purer Joy than the greatest Monarch though he fares hard he feeds high he hath a Table spread from Heaven Angels Food hidden Manna he hath sometimes those sweet Raptures of Joy as cause a Jubilation of Spirit 2 Cor. 12.3 he hath that which is better felt than can be expressed Use 2. If God gives his People such Joy in this Life Oh! then what glorious Joy will he give them in Heaven Matt. 25.21 Enter thou into the Ioy of thy Lord here Joy begins to enter into us there we shall enter into Joy God keeps his best Wine till last Heliogabalus bathed himself in sweet perfum'd Waters What Joy when the Soul shall for ever bath it self in the pure and pleasant Fountain of Gods Love what joy to see the Orient Brightness of Christ's Face and have the Kisses of those Lips which drop sweet smelling Myrrhe Laetabitur sponsa in amplexibus Domini Aug. Oh! if a cluster of Grapes here be so sweet what will the full Vintage be How may this set us all a longing for that place where Sorrow cannot Live and where Joy cannot Dye Growth of GRACE 2 Pet. 3.18 But grow in Grace Fruit 4. GRowth of Grace True Grace is progressive of a spreading growing Nature 't is with Grace as with the Light first there is the Crepusculum or day-break then it shines brighter to the full Meridian A good Christian is like the Crocodil Quam diu vivit crescit he hath never done growing The Saints are not only compared to Stars for their light but Trees for their growth Isa. 61.3 Hos. 14.5 A good Christian is not like Hezekiah's Sun that went backward nor Ioshua's Sun that stood still but is always advancing in Holiness and increasing with the Increase of God Col. 2.19 Now to amplifie and illustrate this Quest. 1. How many ways may a Christian be said to grow in Grace Resp. 1. He grows Vigore in the Exercise of Grace his Lamps are burning and shining therefore we read of a lively hope 1 Pet. 1.3 here is the Activity of Grace the Church prays for the blowing of the Spirit that her Spices might flow forth Cant. 4.16 2. A Christian grows Gradu in the degree of Grace he goes from strength to strength Psal. 84.7 viz. from one degree of Grace to another A Saint goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Faith to Faith Rom. 1.17 and his Love abounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more and more Phil. 1.9 here is growing in the degree Quest. 2. What is the right manner of a Christians growth Resp. 1. The right manner of growth is to grow less in ones own Eyes Psal. 22.6 I am a worm and no Man The sight of Corruption and Ignorance makes a Christian grow into a dislike of himself he doth vanish in his own Eyes Iob abhor'd himself in the Dust cap. 42.6 This is good to grow out of conceit of ones self 2. The right manner of growth is to grow proportionably when a Christian grows in one Grace as well as another 2 Pet. 1.5 to grow in Knowledge but not in Meekness brotherly Love good Works this is not the right growth a thing may swell and not grow a Man may be swell'd with Knowledge yet have no spiritual Growth the right manner of growth is uniform growing in one Grace as well as another As the Beauty of the Body is when there is a Symmetry of Parts not only the Head grows but the Arm and Breast so spiritual Growth is most Beautiful when there is a Symmmetry and Proportion every Grace thrives 3. The right manner of growth is when a Christian hath Grace suitable to his several Employments and Occasions when Corruptions are strong and he hath Grace able to give check to them Burdens are heavy and he hath Patience able to bear them Temptations fierce and he hath Faith able to resist them here is Grace growing in the right manner Quest. 3. Whence is it that true Grace cannot but grow Resp. 1. It is proper for Grace to grow 't is semen manens the Seed of God 1 Iohn 3.9 'T is the Nature of Seed to
have a chaste entire Love to his own Wife Ezekiel's Wife was the Desire of his Eyes chap. 24.16 When Solomon had disswaded from strange Women he prescribes a Remedy against it Prov. 5.18 Rejoyce with the Wife of thy Youth It is not the having a Wife but the loving a Wife makes a Man live Chastly He who loves his Wife whom Solomon calls his Fountain will not go abroad to drink of muddy poysoned Waters Pure Conjugal Love is a Gift of God and comes from Heaven This like the Vestal Fire must be cherished that it do not go out He who loves not his Wife is the likelyest Person to embrace the Bosom of a Stranger 13. Labour to get the Fear of God into your Hearts Prov. 16.6 By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water so the Fear of the Lord keeps out Uncleanness Such as want the Fear of God want the Bridle that should check them from Sin How did Ioseph keep from his Mistresses Temptation The Fear of God pull'd him back Gen. 39.9 How should I do this great Wickedness and sin against God St. Bernard calls Holy Fear Ianitor Animae The Door-keeper of the Soul As a Noble-man's Porter stands at the Door and keeps out Vagrants so the Fear of God stands and keeps out all sinful Temptations from entring 14. Get a Delight in the Word of God Psal. 119.123 How sweet is thy Word to my taste St. Chrysostom compares God's Word to a Garden If we walk in this Garden and suck Sweetness from the Flowers of the Promises we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae Aug. The Reason why Persons seek after unchaste sinful Pleasures is because they have no better Caesar riding through a City and seeing the Women play with Dogs and Parrots said Sure they have no Children So they that sport with Harlots it is because they have no better Pleasures He that hath once tasted Christ in a Promise is ravish'd with Delight and how would he scorn a Motion to sin Iob said the Word was his appointed Food Iob 23.12 No Wonder then he made a Covenant with his Eyes 15. If you would abstain from Adultery use Serious Consideration Consider 1. God sees thee in the Act of Sin He sees all thy Curtain-wickedness He is Totus Oculus All Eye Aug. The Clouds are no Canopy the Night is no Curtain to hide thee from God's Eye Thou canst not sin but thy Judge looks on Ier. 13.27 I have seen thy Adulteries and thy Neighings Jer. 29.33 They have committed Adultery with their Neighbours Wives even I know and am a Witness saith the Lord. 2. Few that are intangled in the Sin of Adultery recover out of the Snare Prov. 2.19 None that go to her return again That made some of the Ancients conclude that Adultery was an unpardonable Sin But not so David repented and Mary Magdalen was a Weeping Penitent Her Amorous Eyes that had sparkled with Lust she seeks to be revenged of them she washed Christ's Feet with her Tears So that some have recovered out of the Snare But None that go to her return that is very few It is rare to hear of any who are inchanted and bewitched with this Sin of Adultery that recover out of it Eccles. 7.26 Her Heart is Snares and Nets and her Hands as Bands Her Heart is Snares that is she is subtile to deceive those who come to her And Her Hands are Bands That is Her Embraces are powerful to hold and intangle her Lovers Plutarch said of the Persian Kings They were Captives to their Concubines They were so inflamed that they had no Power to leave their Company This Consideration may make all fearful of this Sin None that go to her return again Soft Pleasures harden the Heart 3. Consider what the Scripture saith and it may ponere obicem Lay a Bar in the way to this Sin Mal. 3.5 I will be a swift Witness against the Adulterers It is good when God is a Witness for us When he witnesseth for our Sincerity as he did for Iob But it is sad to have God a Witness against us I saith God will be a Witness against the Adulterer And who shall disprove his Witness And he is both Witness and Iudge Heb. 13.4 Whoremongers and Adulterers God will judge 4. Consider the Sad Farewell this Sin of Adultery leaves it leaves an Hell in the Conscience Prov. 15.4 The Lips of a strange Woman drop as an Honey-comb her End is bitter as Wormwood The Goddess Diana was so artificially drawn that she seemed to smile upon those that came into her Temple but frown on those that went out So the Harlot smiles on her Lovers as they come to her but at last comes the Frown and Sting A Dart strikes through their Liver Prov. 7.23 Her End is bitter When a Man hath been vertuous the Labour is gone but the Comfort remains But when he hath been vicious and unclean the Pleasure is gone but the Sting remains Delectat in momentum cruciat in aeternum Jerom. When the Sences have been feasted with unchaste Pleasures the Soul is left to pay the Reckoning Stollen Waters are sweet But as Poyson tho' it be sweet in the Mouth it torments the Bowels Sin alwas ends in a Tragedy Memorable is that which Fincelius reports of a Priest in Flanders who enticed a Maid to Uncleanness She objected how vile a Sin it was He told her By Authority from the Pope he could commit any Sin So at last he drew her to his wicked purpose But when they had been together a while in came the Devil and took away the Harlot from the Priest's side and notwithstanding all her crying out carried her away If all that are guilty of Bodily Uncleanness in this Nation should have the Devil come and carry them away I fear more would be carried away than would be left behind 16. Pray against this Sin Luther gave a Lady this Advice That when any Lust began to rise in her Heart she should go to Prayer Prayer is the best Armour of Proof Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil why may it not cast out those Lusts which come from the Devil Vse ult If the Body must be kept pure from Defilement much more the Soul of a Christian must be kept pure This is the meaning of the Commandment Not only that we should not stain our Bodies with Adultery but that we should keep our Souls pure To have a chaste Body but an unclean Soul is like a fair Face with bad Lungs or a guilt Chimney-piece that is all Soot within 1 Pet. 1.16 Be ye holy for I am holy The Soul cannot be lovely to God till it hath Christ's Image stamp'd upon it which Image consists in Righteousness and true Holiness Eph. 4.14 The Soul must especially be kept pure because it is the chief place of God's
the Bible Object 5. Where the Kingdom of Grace comes it softens the heart but I find my heart frozen and congealed into hardness I can hardly squeeze out one tear Do Flowers grow on a Rock can there be any Grace in such a rocky heart Answ. 1. There may be grief where there are no tears The best sorrow is rational In your judgment you esteem sin the most hyperbolical evil you have a disgust and displacency against sin this is a rational sorrow and such as God will accept 2. A Christian may have some hardness in his heart yet not have an hard heart subjectum a praestantiori parte A field may have Tares in it yet we call it a field of Wheat in the best heart is a mixture of hardness yet because there is some softness and melting God looks upon it as a soft heart therefore Christian dispute not against thy self if thou canst find but one thing that the frame and temper of thy Soul be holy art thou still breathing after God delighting in him is the complexion of thy Soul Heavenly Canst thou say as David Psal. 139.17 When I awake I am still with thee As Colours laid in Oyl or a Statue carved in Gold abide so doth an holy complexion the Soul is still pointing towards God If it be thus with thee assure thy self the Kingdom of Grace is come into thy Soul be not unkind to God to deny any work of his Spirit which he hath wrought in thee VSE I. Of Exhortation Labour to find that this Kingdom of Grace is set up in your hearts while others aspire after Earthly Kingdoms labour to have the Kingdom of God within you Luke 17.21 The Kingdom of Grace must come into us before we can go into the Kingdom of Glory Motives 1. Motive This Kingdom of God within us is our Spiritual Beauty the Kingdom of Grace adorns a person and sets him off in the eyes of God and Angels This makes the Kings daughter all glorious 〈◊〉 Psal. 45.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. Grace sheds a glory and lustre upon 〈◊〉 Soul As the Diamond to the Ring so is Grace to the Soul An heart beautified with Grace hath the King of Heavens picture hung in it 2. Motive The Kingdom of Grace set up in the heart is our Spiritual Defence Grace is called the armour of light Rom. 13.12 It is light for beauty and armour for defence He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power Col. 1.11 he hath the shield of Faith the helmet of Hope the breast-plate of Righteousness This armour can never be shot through it fortifies a Christian against the assaults of Temptation and the terrours of Hell 3. Motive The Kingdom of Grace set up in the heart brings Peace with it Rom. 14.17 The kingdom of God is righteousness and peace There is a secret Peace breeds out of Holiness Peace is the best Blessing of a Kingdom Pax una triumphis innumeris melior The Kingdom of Grace is a Kingdom of Peace Grace is the root Peace is the flower grows out of it it is Pax in procella such Peace that no worldly affliction can shake The doors of Solomons Temple were made of Olive-tree carved with open flowers 1 Kings 6.32 in a gracious heart is the olive of Peace and the open flowers of Joy 4. Motive The Kingdom of Grace enricheth the Soul A Kingdom hath its riches A Believer is said to be rich in faith Iam. 2.5 how rich is he who hath God for his God who is heir to all the Promises Heb. 6.17 A Man may be rich in Bills and Bonds a Believer though he may say as Peter Silver and gold have I none Acts 3.6 yet he is rich in Bills and Bonds he is Heir to all Gods Promises and to be Heir to the Promise is better than to be Heir to the Crown 5. Motive When the Kingdom of Grace comes it doth fix and establish the heart Psal. 57.7 O God my heart is fixed Before the Kingdom of Grace comes the heart is very unfixed and unsettled like a Ship without a ballast like Quick-silver that cannot be made to fix but when the Kingdom of Grace comes it doth stabilire animum it fixeth the heart upon God and when the heart is fixed it rests quiet as in its center 6. Motive This Kingdom of Grace is distinguishing it is a sure pledge of Gods love God may give Kingdoms in anger but where ever the Kingdom of Grace is set up it is in love God cannot give Grace in anger The Crown alwayes goes with this Kingdom let us therefore be ambitious of this Kingdom of Grace Quest. How shall we do to obtain this Kingdom Answ. 1. In General Take pains for it We cannot have the World without labour and do we think to have Grace If thou seekest her as silver Prov. 2.3 A Man may as well expect a crop without sowing as Grace without labour We must not think to have Grace as Israel had Manna they did not plough or sow but it was rained down from Heaven upon them no we must operam dare take pains for Grace Our Salvation cost Christ blood it will cost us sweat 2. Let us go to God to set up this Kingdom of Grace in our hearts God is called the God of all grace 1 Pet. 5.10 Say Lord I want this Kingdom of Grace I want an humble believing heart O enrich me with Grace let thy Kingdom come and be importunate suitors As Achsah said to her Father Caleb Iosh. 15.19 Thou hast given me a south-land give me also springs of water So Lord thou hast given me enough of the World here is a South-land but Lord give me the upper springs of Grace let thy Kingdom come What is the Venison thou hast given me without the Blessing When we are importunate with God and will take no denyal then he will set up his Kingdom within us 3. Keep close to the Word preached the Word preached is virga virtutis the rod of Gods strength it is the great engine God useth for the setting up the Kingdom of Grace in the heart Rom. 10.17 Faith comes by hearing Though God could work Grace immediately by his Spirit or by the ministry of Angels from Heaven yet he chooseth to work by the Word preached this is the usual means by which he sets up the Kingdom of Grace in the heart and the reason is because he hath put his divine sanction upon it he hath appointed it for the means of working Grace and he will honour his own Ordinance 1 Cor. 1.21 What reason could be given why the Waters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan only this because God did appoint and sanctifie the Waters of Iordan to heal and not the other Therefore let us keep to the Word preached because the power of God goes along with it VSE
increased It is the Judgment of Luther and Anselm and many other Divines that we shall know one another yea the Saints of all Ages whose Faces we never saw and when we shall see the Saints in Glory without their spots viz. their infirmities Pride and Passion this will be a glorious sight We see how Peter was transported when he saw but two Prophets in the Transfiguration Matth. 17.3 but what a blessed sight will it be when we shall see such a Glorious Company of Prophets and Martyrs and Holy Men of God How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire And tho' in this great Assembly of Saints and Angels one Star may differ from another in Glory yet no such weed as Envy shall ever grow in the Paradise of God then there shall be perfect Love which as it casts out Fear so also Envy though one Vessel of Glory may hold more than another yet every Vessel shall be full 5. In the Kingdom of Heaven there shall be incomprehensible Joy Aristotle saith Ioy proceeds from Vnion When the Saints Union with Christ is perfected in Heaven then their Joy shall be full all the birds of the Heavenly Paradise sing for Joy What Joy when the Saints shall see the great gulph shut and know that they are passed from Death to Life what Joy when they are as holy as they would be and as God would have them to be what Joy to hear the Musick of Angels to see the golden banner of Christs Love displayed over the Soul to be drinking that Water of Life which is quintessential and is sweeter than all Nectar and Ambrosia what Joy when the Saints shall see Christ clothed in their Flesh sitting in Glory above the Angels then they shall enter into the joy of their Lord Matth. 25.21 Here Joy enters into the Saints in Heaven they enter into joy O thou Saint of God who now hangest thy harp upon the Willows and minglest thy drink with weeping in the Kingdom of Heaven thy Water shall be turned into Wine you shall have so much felicity that your Souls cannot wish for more The Sea is not so full of Water as the Heart of a Glorified Saint is of Joy there can be no more Sorrow in Heaven than there is Joy in Hell 6. In Heaven there is honour and dignity put upon the Saints A Kingdom imports honour All that come into Heaven are Kings they have 1. a Crown Rev. 2.10 dabo tibi the Crown of Life Corona est insigne regiae potestatis This Crown is not lined with Thorns but hung with Jewels it is a never-fading Crown 1 Pet. 5.4 2. The Saints in Heaven have their Robes they exchange their Sackcloth for white Robes Rev. 7.9 I beheld a great multitude which no man could number clothed in white robes Robes signifie their Glory White their Sanctity And 3. They sit with Christ upon the Throne Rev. 3.21 We read 1 Kings 6.33 the doors of the Holy of Holies were made of Palm-trees and open Flowers covered with Gold an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven When all the Titles and Ensigns of Worldly honour shall lye in the dust the Mace the Silver Star the Garter then shall the Saints honour remain 7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of motion Heaven is Centrum quietativum animae the blessed Centre where the Soul doth acquiesce and rest In this Life we are subject to unquiet motions and fluctuations 2 Cor. 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are troubled on every side like a Ship on the Sea having the waves beating on both sides but in the Kingdom of Heaven there is Rest Heb. 4.9 How welcome is Rest to a weary Traveller When Death cuts asunder the string of the Body the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom that hive of sweetness that bed of perfume 8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory they shall be full of Clarity and Brightness as Moses Face shined that Israel were not able to behold the Glory Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun saith Chrysostome they shall have such a resplendency of Beauty on them that the Angels shall fall in love with them and no wonder for they shall be made like Christs glorious body Phil. 3.21 The Bodies of Saints glorified need no Jewels when they shall shine like Christs Body 9. In the Heavenly Kingdom is Eternity 't is an eternal fruition they shall never be put out of the Throne Rev. 22.5 They shall reign for ever and ever It is called the everlasting kingdom 2 Pet. 1.11 and an eternal weight of Glory 2 Cor. 4.17 The Flowers of Paradise of which the Saints Garland is made never wither If there could be a cessation of Heavens Glory or the Saints had but the least fear or suspicion of losing their Felicity it would infinitely abate and cool their Joy but their Kingdom is for ever the Rivers of Paradise cannot be dryed up Psal. 16.11 At thy right hand are pleasures for evermore The Kingdom of Heaven was typified by the Temple which was built with Stone covered with Cedar over-laid with Gold to show the fixed permanent state of Glory that Kingdom abides for ever Well may we pray Thy Kingdom come Having spoken of the Kingdom of Grace and how we may know that Kingdom is set up in our Hearts I am next speaking of the Kingdom of Glory or Heaven 1. What is meant by the Kingdom of Heaven 2. What are the Properties of this Kingdom 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth 4. When this Kingdom shall be bestowed 5. Wherein appears the Certainty and Infallibility of it 6. VVhy we should pray for the coming of this Kingdom 1. Quest. What is meant by the Kingdom of Heaven Resp. 1. It imports a blessed freedom from all evil 2. It implies a glorious fruition of all good 1. Immediate communion with God who is the inexhausted Sea of all Happiness 2. A visible beholding the glorified Body of Jesus Christ. 3. A glorious Vision of Saints and Angels 4. Dignity and Honour the Crown and white Robes 5. A blessed Rest. Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven Resp. 1. The Glory of this Kingdom is solid and substantial the Hebrew word for Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a VVeight to show how solid and weighty the Glory of the Caelestial Kingdom is The Glory of the worldly Kingdom is Aery and imaginary like a blazing Comet or Fancy Act. 25.23 Agrippa and Bernice came with a great Pomp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great Fancy Iob. 26.7 The Earth hangs like a Ball in the Air
not carnal but sacred Delights As our Employments shall be spiritual it will consist in Adoring and Praising of God so our Enjoyment shall be spiritual it shall consist in the having the Perfection of Holiness in seeing the pure Face of Christ in feeling the Love of God in conversing with Heavenly Spirits these Delights will be more adequate and proper for the Soul and infinitely exceed all carnal voluptuous Delights 2. We shall have a Lively Sence of this glorious Estate A Man in a Lethargy though he be alive yet he is as good as dead because he is not sensible nor doth he take any pleasure in his Life we shall have a quick and lively sence of the infinite Pleasure which ariseth from Enjoyment of God we shall know our selves to be happy we shall reflect with joy upon our Dignity and Felicity we shall taste every Crumb of that Sweetness every Drop of that Pleasure which flows from God We shall be made able to bear a sight of that Glory We could not now bear that Glory it would overwhelm us sensibile fortè destruit sensum as a weak Eye cannot behold the Sun but God will capacitate us for Glory our Souls shall be so heavenly and perfected with holiness that they may be able to enjoy the blessed Vision of God Moses in a Clift of the Rock saw the Glory of God passing by Exod. 33.22 Through that blessed Rock Christ we shall behold the Beatifical sight of God 4. This Enjoyment of God shall be more then a bare Contemplation of him Some of the Learned move the Question Whether the Enjoyment of God shall be only by way of Contemplation Answ. That is something but it is but one half of Heaven there shall be a Loving of God an Acquiescence in him a Tasting his Sweetness not only Inspection but Possession Joh. 17.24 That they may behold my Glory there is Inspection Vers. 22. And the Glory thou hast given me I have given them there 's Possession Glory shall be revealed in us Rom. 8.18 not only revealed to us but in us To behold God's Glory there is Glory revealed to us but to partake of his Glory there is Glory revealed in us As the Spunge sucks in the Wine so we shall suck in Glory 5. There 's no Intermission in this State of Glory We shall not only have God's glorious Presence at certain special Seasons but we shall be continually in his Presence continually under Divine Raptures of Joy There shall not be one Minute in Heaven wherein a glorified Soul may say I do not enjoy Happiness The Streams of Glory are not like the Water of a Conduit often stopped that we cannot have one drop of Water but those heavenly Streams of Joy are continually running O how should we despise this Valley of Tears where we now are for the Mount of Transfiguration How should we long for the full Enjoyment of God in Paradise Had we a sight of that Land of Promise we should need Patience to be content to live here any longer 2. Let this be a Spur to Duty How diligent and zealous should we be in glorifying God that we come at last to enjoy him If Tully Demosthenes Plato who had but the dim Watch-light of Reason to see by and did but fancy an Elizium and Happiness after this Life did take such Herculean Pains to enjoy it O then how should Christians who have the Light of Scripture to see by bestir themselves that they may arrive at the Eternal Fruition of God and Glory If any thing may make us rise off our Bed of Sloth and serve God with all our might it should be this the hope of our full Enjoyment of God for ever What made Paul so active in the Sphere of Religion 1 Cor. 15.10 I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abdundantly then they all His Obedience did not move slow as the Sun on the Dial but swift as the Sun in the Firmament Why was he so zealous in glorifying God but that he might at last center and terminate in him 1 Thess. 4.17 Then shall we be ever with the Lord. 3. Use of Consolation Let this comfort the Godly in all the present Miseries they feel Thou complainest Christian thou dost not enjoy thy self Fears disquiet thee Wants perplex thee in the Day thou canst not enjoy Ease in the Night thou canst not enjoy Sleep Thou dost not enjoy the Comforts of thy Life let this revive thee that shortly thou shalt enjoy God and then thou shalt have more then thou canst ask or think Thou shalt have Angels Joy Glory without Intermission and Expiration We shall never enjoy our selves fully till we enjoy God Eternally Of the SCRIPTVRES Quest. II. WHat Rule hath God given to direct us how we may glorifie and enioy him Answ. The Word of God which is contained in the Scriptures of the Old and New Testament is the only Rule to direct us how we may glorifie and enjoy him 2 Tim. 3.16 All Scripture is given by Inspiration of God c. By Scripture is understood the Sacred Book of God It is given by Divine Inspiration that is the Scripture is not the Contrivance of Man's Brain but of a Divine Original The Image of Diana was had in Veneration by the Ephesians because they did suppose it fell from Iupiter Acts 19.35 This Book then of the Holy Scripture is to be highly reverenced and esteemed because we are sure it came from Heaven 2 Pet. 1.21 The two Testaments are the two Lips by which God hath spoken to us Quest. How doth it appear that the Scriptures have a Jus Divinum a Divine Authority stamped upon them Answ. Because the Old and New Testament are the Foundation of all Religion If their Divinity cannot be proved the Foundation is gone on which we build our Faith I shall therefore endeavour to evince this great Truth That the Scriptures are the very Word of God I wonder whence the Scripture should come if not from God 1. Bad Men could not be the Authors of Scripture would their Minds be imployed in indighting such holy Lines would they declare so fiercely against Sin 2. Good Men could not be the Authors of Scripture Could they write in such a strain or could it stand with their Grace to Counterfeit God's Name and put Thus saith the Lord to a Book of their own devising 3. Nor could any Angel in Heaven be the Author of Scripture Because 1. the Angels pry and search into the Abyss of Gospel Mysteries 1 Pet. 1.12 which implies their nescience of some parts of Scripture and sure they cannot be Authors of that Book which themselves do not fully understand besides 2. what Angel in Heaven durst be so Arrogant as to Personate God and say I create Isa. 65.17 and I the Lord have said it Numb 14.35 So that it is evident The Pedigree of Scripture is Sacred and it could come from none but God himself Not to speak of the
and upbraideth not Jam. 1.5 Wisdom is in God tanquam in fonte as in the Fountain his wisdom is imparted not impaired his Stock is not spent by giving Go then to God Lord do thou light my Lamp in thy Light ' I shall see Light give me wisdom to know the fallacies of my heart the subtilties of the old Serpent to walk jealously towards my self religiously towards thee prudently towards others guide me by thy Counsel and afterwards receive me to Glory Of GOD's Power THE next Attribute is God's Power Iob 9.19 If I speak of strength lo he is strong In this Chapter is a magnificent Description of God's Power So he is strong The Hebrew word for strong ammytz signifies a conquering prevailing strength He is strong the Superlative Degree is intended here viz. He is most strong He is call'd Elshaddai God Almighty Gen. 17.1 His Almightiness lies in this he can do whatever is feasible Divines distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority and Power God hath both 1. He hath a Soveraign Right and Authority over Man He may do with his Creature as he please Who shall Dispute with God who shall ask him a Reason of his doings Dan. 4.35 He doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth and none can stay his Hand or say unto him what dost thou God sits Judge in the highest Court he calls the Monarchs of the Earth to the Barr and is not bound to give a reason of his proceedings Psal. 75.5 7. He putteth down one and raiseth up another He hath Salvation and Damnation in his power He hath the Key of Justice in his hand to lock up whom he will in the fiery Prison of Hell and he hath the Key of Mercy in his hand to open Heaven's Gate to whom he please This is the Name engraven upon his Vesture King of Kings and Lord of Lords Rev. 19.16 he sits Lord paramount and who can call him to account Isa. 46.10 I will do all my pleasure The World is God's Diocess and shall not he do what he will in his own Diocess He it was that turned King Nebuchadnezzar to grass and threw the Angels to Hell when they sinned that broke the head of the Babylonish Empire Isa. 14.12 How art thou fallen from Heaven O Lucifer thy pomp is brought down to the grave Who sets bounds to the Sea and bridles the proud Waves Job 38.11 God is the Supream Monarch all Power is seated originally in him and the powers that be are of God Rom. 13.1 Kings hold their Crowns from him Prov. 8.15 By me Kings reign 2. As God hath Authority so he hath Infinite Power What is Authority without Power He is mighty in strength Job 9.4 This Power of God is seen 1. In the Creation To Create requires an Infinite Power all the World cannot make a Fly God's Power in Creating is evident 1. Because he needs no Instruments to work with 't is proper to God to work without Tools 2. He needs no Matter to work upon first he creates Matter and then works upon it 3. He works without labour Psal. 33.9 He spake and it was done 2. The Power of God is seen in the Conversion of Souls Surely a mighty Power went to raise Christ from the Grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.20 The same power goes to draw a Sinner to God as drew Christ out of the Grave to Heaven Greater Power is put forth in Conversion than in Creation 1. When God made the World he met with no opposition as he had nothing to help him so he had nothing to hinder him But when he comes to convert a Sinner here he meets with opposition Satan opposeth him and the Heart opposeth him a Sinner is angry with Converting Grace 2. The World was the work of God's Fingers Psal. 8.3 Conversion is the work of God's Arm Luke 1.5 3. In the Creation God wrought but one Miracle he Spake the word but in Conversion he works many Miracles The Blind is made to see the Dead is raised the Deaf hears the Voice of the Son of God O the infinite Power of Jehovah Before his Scepter Angels vail and prostrate themselves Kings cast their Crowns at his Feet Amos 9.5 He toucheth the Mountains and they melt Job 9.6 He removes the Earth out of her place An Earthquake makes the Earth tremble upon her Pillars but God shakes it out of its place he can remove the Earth from its Center God can do what he will his Power is as large as his Will Were Men's power as large as their will what work would they make in the World God's Power is of equal extent with his Will God can with a word un-pin the wheels and break the Axle-tree of the Creation He can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then we can think Eph. 3.20 He can suspend natural Agents he sealed up the Lions mouth made the Fire not burn he made the waters stand upon an heap he caused the Sun to go ten Degrees backward in Ahaz his Dial Isa. 38.8 What can pose Omnipotency The Lord cuts off the Spirit of Princes Psal. 76.12 He Counter-works his Enemies he pulls down their Flags and Banners of Pride infatuates their Counsels breaks their Forces and he doth it with ease with the turning of his hand Psal. 81.14 with his breath Isa. 40.24 with a look That is all it needs cost God to destroy his Enemies a look a cast of his eye Exod. 14.24 The Lord looked into the hoast of the Egyptians through the pillar of fire and troubled their hoast Who shall stop him in his March God commands and all Creatures in Heaven and Earth obey him Xerxes the Persian Monarch threw Fetters into the Sea when its Waves swelled as if he would have chained up the Waters but when God speaks the Wind and Sea obey him if he say but the word the Stars fight in their course against Sisera if he stamp with his Foot an Army of Angels shall presently be in a Battalia What cannot Omnipotent Power do The Lord is a Man of War Exod. 15.3 He hath a mighty Arm Psal. 89.13 God's Power is a glorious power Col. 1.11 1. It is an irresistible power Rom. 9.19 Who hath resisted his will To contest with him is as if the Thorns should set themselves in Battel aray against the fire or as if an infirm Child should fight with an Arch-Angel If the Sinner be once taken in God's Iron Net there is no escaping Isa. 43.13 There is none that can deliver out of my hand 2. God's Power is an inexhaustible power it is never spent or wasted Men while they exercise their strength weaken it but God hath an everlasting spring of strength in him Isa. 26.4 though he spends his Arrows upon his Enemies Deut. 32.23 yet he doth not spend his strength Isa. 40.28 He fainteth not neither is weary Object Can God do
all things he cannot deny himself Answ. Though God can do all things he cannot do that which stains the glory of his Godhead he cannot sin he cannot do that which implies a Contradiction To be a God of Truth and yet deny himself is a Contradiction Use 1. If God be so infinite in Power Fear this great God We are apt to fear such as are in power Ier. 5.22 Fear ye not me saith the Lord will ye not tremble at my presence He hath power to cast our Souls and Bodies into Hell Psal. 90.11 Who knows the power of his wrath God can with the same Breath that made us dissolve us his Eyes are as a flame of fire the Rocks are thrown down by him Nah. 1.6 Solomon saith Where the word of a King is there is power Eccles 8.4 much more where the word of a God is O let us fear this mighty God! The fear of God would drive out all other base Fear Use 2. See the deplorable Condition of wicked Men 1. This Power of God is not for them 2. It is against them 1. This Power of God is not for them they have no Union with God therefore have no warrant to lay claim to his Power His Power is no relief to them He hath power to forgive sins but he will not put forth his power towards an impenitent sinner God's Power is an Eagles wing to carry the Saints to Heaven But what Priviledge is that to the wicked Though a Man will carry his Child in his Arms over a dangerous water yet he will not carry an Enemy in his Arms. God's Power is not engaged to help those that fight against him Let Miseries come upon the Wicked they have none to help them they are like a Ship in a storm without a Pilot driven upon the Rocks 2. This Power of God is against the Wicked God's Power will not be the Sinner's Shield to defend him but a Sword to wound him God's Power will bind the the Sinner in Chains God's Power serves to revenge the wrong done to his Mercy God will be Almighty to damn the Sinner Now in what a condition is every Unbeliever God's Power is engaged against him and it is a fearful thing to fall into the hands of the living God Hebr. 10.31 Use 3. It reproves such as do not believe this Power of God We say we do not doubt of God's Power but his Will But indeed it is God's Power that we question Is any thing too hard for God Jer. 32.27 yet we stagger through Unbelief as if the Arm of God's Power were shrunk and he could not help in desperate Cases Take away a King's Power and we un-king him take away the Lord's Power and we un-God him yet how guilty of this are we Did not Israel question God's Power Can he prepare a Table in the Wilderness Psal. 78.19 they thought the Wilderness was a fitter place for making of Graves then spreading of a Table Did not Martha doubt of Christ's Power Iohn 11.39 He hath been dead four days If Christ had been there while Lazarus was sick or when he had been newly dead Martha did not question but Christ could have raised him but he had laid in the Grave four days and now she seemed to question his Power Christ had as much ado to raise her Faith as to raise her dead Brother And Moses though an holy Man yet limits God 's Power through Unbelief Numb 11.21 The People amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh for a whole month shall the flocks and the herds be slain for them to suffice them or shall all the Fish of the Sea be gathered for them to suffice them And the Lord said unto Moses is the Lord's hand waxed short This is a great Affront to God to go to deny his Power That Men doubt of God's Power appears 1. By their taking indirect Courses Would they defraud in their Dealings use false Weights if they believed the Power of God that he could provide for them 2. By their depending more upon second Causes then upon God 2 Chron. 16.12 In his disease he sought not to the Lord but to the Physitian Use 4. If God be infinite in Power then let us take heed of hardning our hearts against God Iob 9.4 Who hath hardned himself against him and prospered Iob sends a Challenge to all Creatures in Heaven and Earth Who is he did ever take up the Bucklers against God and came of Conquerour For a Person to go on daringly in any sin is to harden his heart against God and as it were to raise a War against Heaven and let him remember God is Elshaddai Almighty he will be too hard for them that oppose him Iob 40.9 Hast thou an arm like God Such as will not bow to his golden Scepter shall be broken with his iron Rod. Iulian hardned his heart against God he opposed him to his Face but what got he at last did he prosper Being wounded in Battel he threw up his Blood into the Air and said to Christ Vicisti Galilaee O Galilean thou hast overcome I acknowledge thy Power whose Name and Truth I have opposed Will Folly contend with Wisdom Weakness with Power Finite with Infinite O take heed of hardning your heart against God! he can send Legions of Angels to avenge his Quarrel 'T is better to meet God with Tears in your Eyes then Weapons in your Hand You may overcome God sooner by Repentance then by Resistance Use 5. Get an Interest in God and then this glorious Power is engaged for you God gives it under his hand that he will put forth the whole Power of his God-head for the good of his People 1 Chron. 17.24 The Lord of hoasts is the God of Israel even a God to Israel This Almightiness of God's Power is a wonderful Support and Comfort to every Believer It was Sampson's Riddle Iudg. 14.14 Out of the strong came forth sweetness So out of the Attribute of God's Power out of this strong comes forth sweetness 'T is Comfort in several Cases 1. In case of strong Corruption My sins saith a Child of God are potent I have no power against this Army that comes against me I pray and humble my Soul by Fasting but my sins return upon me I but dost thou believe the Power of God the strong God can conquer thy strong Corruption though sin be too hard for thee yet not for him he can soften hard hearts quicken the dead Is any thing too hard for the Lord Gen. 18.14 Set God's Power on work By Faith and Prayer say Lord it is not for thy honour that the Devil should have so strong a Party within me O break the head of this Leviathan Abba Father all things are possible to thee 2. In case of strong Temptation Satan is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The strong Man O but remember the Power of God Christ is call'd
Devil's Image on a Man Malice is the Devil's Eye Hypocrisy his Cloven-foot It turns a Man into a Devil Iohn 6.20 Have not I chosen twelve and one of you is a Devil 2. Sin is a grieving of God's Spirit Eph. 4.30 Grieve not the holy Spirit of God To grieve is more than to anger Quest. How can the Spirit be said to be grieved for seeing he is God he cannot be subject to any passion Resp. This is spoken Metaphorically Sin is said to grieve the Spirit because it is an injury offered to the Spirit and he takes it unkindly and as it were lays it to heart And is it not much thus to grieve the Spirit The Holy Ghost descended in the likeness of a Dove Sin makes this blessed Dove mourn Were it only an Angel we should not grieve him but much less the Spirit of God Is it not sad to grieve our Comforter 3. Sin is an act of Contumacy against God a walking Antipodes to Heaven Lev. 26.27 If ye will walk contrary to me A sinner tramples upon God's Law crosseth his Will doth all he can to affront yea to spight God The Hebrew word for sin Pashang signifies Rebellion there is the heart of a Rebel in every sin Ier. 44.16 We will do whatsoever proceedeth out of our mouth to burn Incense to the Queen of Heaven Sin strikes at the very Deity Peccatum est Dei-cidium Sin would not only unthrone God but un-God him If the sinner could help it God should no longer be God 4. Sin is an act of disingenuity and unkindness God feeds the sinner keeps off evils from him be miracles him with Mercy but the sinner not only forgets God's Mercies but abuseth them he is the worse for Mercy like Absolom who as soon as David had kissed him and took him into favour plotted Treason against him 2 Sam. 15.10 Like the Mule who kicks the Damn after she hath given it Milk Vas pertusum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 16.17 is this thy kindness to thy Friend God may upbraid the sinner I have given thee may God say thy Health Strength and Estate thou requirest me evil for good thou woundest me with my own Mercies Is this thy kindness to thy Friend did I give thee life to sin did I give thee wages to serve the Devil 5. Sin is a Disease Isa. 1.5 The whole head is sick Some are sick of Pride others of Lust others of Envy Sin hath distempered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual part 't is a leprosy in the Head it hath poison'd the Vitals Tit. 2.16 Their Conscience is defiled 'T is with a sinner as with a sick Patient his Pallat is distempered the sweetest things taste bitter to him The Word which is sweeter then the Hony-comb tasts bitter to him Isa. 5.20 they put sweet for bitter Thus a Disease and nothing can cure this Disease but the Blood of the Physitian 6. Sin is an irrational thing it makes a Man act not only wickedly but foolishly It is absurd and irrational to prefer the lesser before the greater the Pleasures of Life before the Rivers of Pleasures at God's right hand for evermore Is it not irrational to lose Heaven for the satisfying or indulging the Lust as Lysimachus who for a draught of Water lost a Kingdom Is it not irrational to gratifie an Enemy in sin we do so When Lust or rash Anger burn in the Soul Satan warms himself at this fire Mortalium errores epulae sunt daemonum Mens sins feast the Devil 7. Sin is a painful thing it costs Men much labour in pursuing their sins How do Men tyre themselves in doing the Devil's drudgery Ier. 9.5 They weary themselves to commit iniquity Peccatum est sui ipsius poena What pains did Iudas take to bring about his Treason He goes to the High-Priest and then after to the Band of Soldiers and then back again to the Garden St. Chrysostom saith Vertue is easier than Vice 'T is more pains to some to follow their sins than to others to worship their God While the sinner travails with his sin in sorrow he brings forth it is called serving divers Lusts Tit. 3.3 not enjoy but serve why so because not only of the slavery in sin but the hard labour it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows 8. Sin is the only thing God hath an antipathy against God doth not hate a Man because he is poor or despised in the World you do not hate your Friend because he is sick but that which draws forth the keens of God's hatred is sin Ier. 44.4 O do not this abominable thing which I hate And sure if the sinner dies under God's hatred he cannot be admitted into the Celestial Mansions will God let him live with him whom he hates God will never lay a Viper in his bosom the Feathers of the Eagle will not mix with the Feathers of other â—owls God will not mix and incorporate with a sinner Till sin be removed there is no coming where God is III. See the evil of Sin in the Price paid for it it cost the Blood of God to expiate it O Man saith St. Austin consider the greatness of thy sin by the greatness of the price paid for sin All the Princes on Earth or Angels in Heaven could not satisfie for sin only Christ. Nay Christ's active Obedience was not enough to make atonement for sin but he must suffer upon the Cross for without blood is no remission Hebr. 9.22 O what an accursed thing is sin that Christ should die for it The evil of sin is not so much seen in that one thousand are damned for it as that Christ died for it IV. Sin is evil in the Effects of it 1. Sin hath degraded us of our Honour Reuben by Incest lost his Dignity and though he were the first-born he could not excel Gen. 49.4 God made us in his own Image a little lower than the Angels but sin hath debased us Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him all reverence him because he carries the King's Coat of Arms but let this Coat be pull'd off and he is despised no Man regards him Sin hath done this it hath pluck'd off our Coat of Innocency and now it hath debased us and turned our glory into shame Dan. 11.21 And there shall stand up a vile person This was spoken of Antiochus Epiphanes who was a King and his name signifies illustrious yet sin had degraded him he was a vile person 2. Sin disquiets the Peace of the Soul whatever defiles disturbs as Poison tortures the Bowels corrupts the Blood so doth Sin the Soul Isa. 57.21 Sin breeds a trembling at the heart it creates fears and there is torment in fear 1 Iohn 4.18 Sin makes sad Convulsions in the Conscience Iudas was so terrified with guilt and horrour that he hangs himself to quiet his Conscience And is
his Bloud Without Faith Christ himself will not avail us Branch 2. Let us love a Bleeding Saviour and let us show our Love to Christ by being ready to suffer for him Many rejoyce at Christ's Suffering for them but dream not of their Suffering for him Ioseph dreamed of his Preferment but not of his Imprisonment Was Christ a Sacrifice Did he bear God's Wrath for us we should bear Man's Wrath for him Christ's Death was voluntary Psal. 40.7 Lo I come to do thy will O God Luke 12.50 I have a baptism to be baptized with and how am I straitned till it be accomplished Christ calls his Sufferings a Baptism he was to be as it were baptized in his own Bloud And how did he thirst for that time How am I straitned Oh then let us be willing to suffer for Christ Christ hath taken away the Venom and Sting of the Saint's Sufferings there is no Wrath in their Cup. Our Sufferings Christ can make sweet As there was Oyl mix'd in the Peace-Offering So God can mix the Oyl of Gladness with our Sufferings The ringing of my Chain is sweet Musick in my Ears Landgrave of Hesse Life must be parted with shortly what is it to part with it a little sooner as a Sacrifice to Christ as a Seal of our Sincerity and a Pledge of Thankfulness 3. Use of Consolation This Sacrifice of Christ's Bloud may infinitely comfort us This is the Bloud of Atonement Christ's Cross is Cardo salutis Calv. The Hing and Foundation of our Comfort 1. This Bloud comforts in case of Guilt O saith the Soul my sins trouble me why Christ's Bloud was shed for the Remission of Sin Mat. 26.28 Let us see our sins laid on Christ and then they are no more ours but his 2. In case of Pollution Christ's Bloud is an healing and cleansing Bloud 1. It is healing Isa. 53.5 With his stripes we are healed It is the best Weapon-Salve it heals at a distance though Christ be in Heaven we may feel the Vertue of his Bloud healing our bloudy Issue 2. And it is cleansing 'T is therefore compar'd to fountain-Fountain-water Zec. 13.1 The Word is a Glass to show us our Spots and Christ's Bloud is a Fountain to wash them away it turns Leprosy into Purity 1 Joh. 1.7 The bloud of Iesus cleanseth us from all our sin There is indeed one Spot so black that Christ's Bloud doth not wash away viz. The Sin against the Holy Ghost Not but that there is Vertue enough in Christ's Bloud to wash it away but he who hath sinned that Sin will not be washed he contemns Christ's Bloud and tramples it under foot Heb. 10.29 Thus we see what a strong Cordial Christ's Bloud is it is the Anchor-hold of our Faith the Spring of our Joy the Crown of our Desires and the only Support both in Life and Death In all our Fears let us comfort our selves with the Propitiatory Sacrifice of Christ's Bloud Christ dyed both as a Purchaser and as a Conquerour 1. As a Purchaser in regard of God having by his Bloud obtained our Salvation 2. And as a Conqueror in regard of Satan the Cross being his Triumphant Chariot wheâ—ein he hath led Hell and Death captive Use ult Bless God for this precious Sacrifice of Christ's Death Psal. 103.1 Bless the Lord O my soul. And for what doth David bless him Who redeemeth thy life from destruction Christ gave himself a Sin-offering for us let us give ourselves a Thank-offering to him If a Man redeem another out of Debt will not he be grateful How deeply do we stand obliged to Christ who hath redeemed us from Hell and Damnation Rev. 5.9 And they sung a new Song saying Thou art worthy to take the Book and open the Seals for thou wast slain and hast redeemed us to God by thy Blood Let our Hearts and Tongues join in consort to bless God and let us shew our Thankfulness to Christ by Fruitfulness let us bring forth as Spice-Trees the Fruits of Humility Zeal Good-works This is to live unto him who hath died for us 2 Cor. 5.15 The Wise-men did not only worship Christ but presented him with Gifts Gold and Frankincense and Myrrhe Matth. 2.11 Let us present Christ with the Fruits of Righteousness which are unto the Glory and Praise of God CHRIST's Intercession ROM 8.34 Who also maketh Intercession for us WHen Aaron entred into the Holy Place his Bells gave a Sound so Christ having entred into Heaven his Intercession makes a melodious sound in the Ears of God Christ though he be exalted to Glory hath not laid aside his Bowels of Compassion but is still mindful of his Body Mystical as Ioseph was mindful of his Father and Brethren when he was exalted to the Court Who also maketh Intercession for us To Intercede is to make Request in the behalf of another Christ is the great Master of Requests in Heaven Christus est Catholicus Patris Sacerdos Tertul. Quest. What are the Qualifications of our Intercessor Resp. 1. He is holy Hebr. 7.26 For such an High Priest became us who is holy undefiled separate from sinners Christ knew no sin 2 Cor. 5.21 he knew sin in the weight not in the act It was requisite that he who was to do away the sins of others should himself be without sin Holiness is one of the precious Stones which shines on the Breast-Plate of our High Priest 2. He is faithful Hebr. 2.17 It behoved him to be like unto his brethren that he might be a faithful High Priest Moses was faithful as a Servant Christ as a Son Hebr. 3.5 he doth not forget any Cause he hath to plead nor doth he use any deceit in pleading An ordinary Attorney may either leave out some word which might make for the Client or put in a word against him having receiv'd a Fee on both sides but Christ is true to the Cause he pleads we may leave our Matters with him we may trust our Lives and Souls in his hand 3. He never dies The Priests under the Law while their Office lived they themselves died Hebr. 7.23 They were not suffered to continue by reason of death but Christ ever lives to make Intercession Hebr. 7.25 He hath no Succession in his Priesthood Quest. Who Christ intercedes for Resp. Not for all promiscuously Iohn 17.9 but for the Elect. The efficacy of Christ's Prayer reacheth no further then the efficacy of his Blood but his Blood was shed only for the Elect therefore his Prayers only reach them The High Priest went into the Sanctuary with the Names only of the Twelve Tribes upon his Breast so Christ goes into Heaven only with the Names of the Elect upon his Breast Christ interceeds for the weakest Believers Iohn 17.20 and for all the sins of Believers In the Law there were some sins the High Priest was neither to offer Sacrifice for nor yet to offer Prayer Numb 15.30 The Soul that doth ought presumptuously shall be cut off The
Job 15.14 God can do it Out of an unholy Heart he can produce Grace O! make David's Prayer Psal. 51.10 Create in me a clean heart O God Lay thy Heart before the Lord and say Lord my unsanctified Heart pollutes all it toucheth I am not fit to live with such an Heart for I cannot honour thee nor to die with such an Heart for I cannot see thee O create in me a clean heart Lord consecrate my heart and make it thy Temple and thy Praises shall be sung there for ever Use 3. of Thankfulness Hath God brought a clean thing out of an unclean hath he sanctified you wear this Jewel of Sanctification with thankfulness Col. 1.12 Giving thanks to the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath made us meet for the Inheritance c. Christian Thou could'st defile thy self but not sanctifie thy self But God hath done it he hath not only chain'd up sin but chang'd thy Nature and made thee as a King's Daughter all glorious within He hath put upon thee the Breast-place of Holiness which though it may be shot at can never be shot thorow Are there any here that are sanctified God hath done more for you then millions They may be illuminated but not sanctified He hath done more for you then if he had made you the Sons of Princes and caused you to ride upon the high places of the Earth Are you sanctified Heaven is begun in you Happiness is nothing but the quintissence of Holiness O how thankful should you be to God Do as that blind Man in the Gospel after he had received his sight He followed Christ glorifying God Luke 18.43 Make Heaven ring of God's Praises Of ASSVRANCE Quest. WHat are the Benefits flow from Sanctification Resp. Assurance of God's Love Peace of Conscience Ioy in the Holy Ghost Encrease of Grace and Perseverance therein to the end 1. Benefit flowing from Sanctification is assurance of God's Love 2 Pet. 1.10 Give Diligence to make your Calling and Election sure Sanctification is the Seed Assurance is the Flower which grows out of it Assurance is a consequent of Sanctification the Saints of old had it 1 Iohn 2.3 We know that we know him 2 Tim. 1.12 I know whom I have believed here was Sensus Fidei the reflex act of Faith and Gal. 2.20 Christ hath loved me Here was Faith flourishing into Assurance Aecolampadias when he was Sick pointed to his Heart Hic sat Lucis Here I have Light enough meaning Comfort and Assurance Quest. 1. Have all Sanctified Persons Assurance Resp. They have a right to it and I do incline to believe that all have it in some degree before their last expiring though their Comfort may be so strong and their Vital Spirits so weak that they cannot express what they feel But I dare not positively affirm that all have Assurance in the first moment of their Sanctification A Letter may be written when it is not Sealed so Grace may be written in the heart yet the Spirit may not set the Seal of Assurance to it God is a free Agent and may give or suspend Assurance pro libito as he please Where there is the Sanctifying work of the Spirit he may withhold the Sealing work partly to keep the Soul Humble partly to punish our careless walking We neglect our Spiritual watch grow remiss in duty and then walk under a Cloud We quench the Graces of the Spirit and God withholds the Comforts and partly to put a difference between Earth and Heaven This I the rather speak to bear up the Hearts of Gods People who are dejected because they have not Assurance You may have the Water of the Spirit poured on you in Sanctification though not the Oyl of Gladness in Assurance there may be Faith of Adherence and not of Evidence there may be Life in the Root when there is no Fruit in the Branches to be seen so Faith in the Heart when no Fruit of Assurance Quest 2. What is Assurance Resp. It is not Vocal any audible Voice or brought to us by the help of an Angel or Revelation Assurance consists of a Practical Sylogism where the Word of God makes the major Conscience the minor the Spirit of God the Conclusion The Word saith He that fears and loves God is loved of God there is the major Proposition then Conscience makes the minor but I fear and love God then the Spirit makes the Conclusion therefore thou art loved of God And this is that which the Apostle calls The Witnessing of the Spirit with our Spirits that we are his Children Rom. 8.16 Quest. 3. Whether hath a Sanctified Soul such an Assurance as excludes all doubting Resp. He hath that which bears up his Heart from sinking he hath such an Earnest of the Spirit that he would not part with for the Richest Prize but his Assurance though it be infallible it is not perfect There will be sometimes a Trepidation or Trembling he is safe yet not without fears and doubts as a Ship lies safe at Anchor yet may be a little shaken by the Wind. If a Christian had no Doubtings there should be no unbelief in him had he no Doubtings there would be no difference between Grace Militant and Triumphant Had not David his Ebbings sometimes as well as his Flowings like the Mariner who sometimes cries out Stellam Video I see a Star sometimes the Star is out of Sight Sometimes we hear David say Thy Loving Kindness is before mine Eyes Psal. 26.3 But at another time he was at a loss Psal. 89.49 Lord where are thy former Loving Kindnesses And there may fall out an Eclipse in a Christians Assurance to put him upon longing after Heaven Then there shall not be the least doubting then the Banner of Gods Love shall be always display'd upon the Soul then the light of God's Face shall be without Clouds and have no Sun-setting then the Saints shall have an uninterrupted Assurance and be ever with the Lord. Quest. 4. What are the differences between true Assurance and Presumption Resp. 1. They differ in the method or manner of working Divine Assurance flows from Humiliation for Sin I speak not of the measure of Humiliation but the Truth There are in Palermo Reeds growing in which there is a Sugred Juice A Soul humbled for Sin is the Bruised Reed in which grows this sweet Assurance God's Spirit is a Spirit of Bondage before it be a Spirit of Adoption but Presumption ariseth without any humbling work of the Spirit How camest thou by thy Venison so soon The Plow goes before the Seed be sown the Heart must be plowed up by Humiliation and Repentance before God sows the Seed of Assurance 2. He who hath a real Assurance will take heed of that which will weaken and darken his Assurance he is fearful of the Forbidden Fruit he knows though he cannot sin away his Soul yet he may sin away his Assurance But he who hath the Ignis Fatuus of
to meddle again with that Sin which will breed the Worm of Conscience Secondly Make up your Spiritual Accounts daily See how Matters stand between God and your Souls Psal. 77.6 I commune with my own Heart Often Reckonings keep God and Conscience Friends do with your Hearts as you do with your Watches wind them up every Morning by Prayer and at Night examine whether your Hearts have gone true all the day whether the Wheels of your Affections have moved swiftly towards Heaven Oh call your selves often to account keep your Reckonings even and that is the way to keep your Peace Of IOY Gal. 5.22 The Fruit of the Spirit is Ioy. THE third Fruit of Justification Adoption and Sanctification is Joy in the Holy Ghost Joy is the setting the Soul upon the Top of a Pinacle 't is the Cream of the sincere Milk of the Word Quest. 1. What is this Ioy Resp. Spiritual Joy is a sweet and delightful Passion arising from the Apprehension and Feeling of some Good whereby the Soul is supported under present Troubles and fenced against future Fear 1. It is a Delightful Passion So it is contrary to Sorrow which is a Perturbation of Mind whereby the Heart is perplexed and cast down Joy is a sweet and pleasant Affection which easeth the Mind Exhilarates and Comforts the Spirits 2. It ariseth from the Feeling of some Good Joy is not a Fancy or bred of Conceit but is Rational and ariseth from the feeling of some Good viz. The Sense of Gods Love and Favour Joy is so Real a thing that it makes a sudden Change in a Person it turns Mourning into Melody As in Spring time when the Sun comes to our Horizon it makes a sudden Alteration in the Face of the Universe the Birds sing the Flowers appear the Fig-tree puts forth forth her green Figs every thing seems to rejoyce and put off its Mourning as being revived with the sweet Influence of the Sun so when the Sun of Righteousness ariseth on the Soul it makes a sudden Alteration and the Soul is infinitely rejoyced with the Golden Beams of Gods Love 3. By it the Soul is supported under present Troubles Joy stupifies and swallows up Troubles it carries the Heart above them as the Oyl swims above the Water 4. The Heart is fenced against future Fear Joy is both a Cordial and an Antidote it is a Cordial which gives present Relief to the Spirits when they are Sad and an Antidote it fenceth off Fear of approaching Danger Psal. 23.4 I will fear no Evil for thou art with me thy Rod and thy Staff comfort me Quest. 2. How is this Ioy wrought Resp. 1. It ariseth partly from the Promise As the Bee lyes at the Breast of the Flower and sucks out the Sweetness of it so Faith lyes at the Breast of a Promise and sucks out the Quintessence of Joy Psal. 94.19 Thy Comforts delight my Soul that is the Comforts which distill from the Limbeck of the Promises 2. The Spirit of God who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Comforter John 14.26 doth sometimes drop in this Golden Oyl of Joy into the Soul the Spirit whispers to a Believer the Remission of his Sin and sheds Gods Love abroad into the Heart Rom. 5.5 whence flows infinite Joy and Delight Quest. 3. What are the Seasons when God doth usually give his People these Divine Ioys Resp. Five Seasons 1. Sometimes at the Blessed Supper the Soul oft comes Weeping after Christ in the Sacrament and God sends it away Weeping for Joy The Iews had a Custom at their Feasts they pour'd Oyntment on their Guests and kissed them In the Eucharist God often pours the Oyl of Gladness on the Saints and Kisseth them with the Kisses of his Lips There are two grand Ends of the Sacrament the strengthening of Faith and the flourishing of Joy Here in this Ordinance God displays the Banner of his Love Here Believers taste not only Sacramental Bread but hidden Manna Caution Not that God always meets the Soul with Joy He may give Increase of Grace when not Increase of Joy but oftentimes he pours in the Oyl of Gladness and gives the Soul a Privy Seal of his Love as Christ made himself known in the breaking of Bread 2 Season Before God calls his People to Suffering Acts 23.11 Be of good Cheer Paul When God was about to give Paul a Cup of Blood to drink he spiced it with Joy 2 Cor. 1.5 As the Sufferings of Christ abound in us so our Consolation also aboundeth This made the Martyrs Flames Beds of Roses when Stephen was Stoning he saw Heaven open and the Sun of Righteousness shined in his Face God Candies our Wormwood with Sugar 3 Season After sore Conflicts with Satan Satan is the Red Dragon who troubleth the Waters he puts the Soul into Frights makes it believe that it hath no Grace and that God doth not love it Though Satan cannot blot out a Christians Evidence yet he may cast such a Mist before his Eyes that he cannot read it Now when the Soul hath been bruised with Temptation God will Comfort this bruised Reed He now gives Joy Ad corroborandum Titulum to confirm a Christians Title to Heaven After Satans Fiery Darts comes the White Stone no better Balm to heal a Tempted Soul than the Oyl of Gladness As after Christ was Tempted then came an Angel to Comfort him 4 Season After Desertion Desertion is a poysoned Arrow shoots to the Heart Iob 6.4 God is call'd a Fire and a Light the deserted Soul feels the Fire but doth not see the Light it cries out as Asaph Psal. 77.8 Is his Mercy clean gone Now when the Soul is in this case and ready to faint away in Despair God shines upon the Soul and gives it some Apprehension of his Favour and turns the shadow of Death into the light of the Morning God keeps his Cordials for a time of Fainting Joy after Desertion is like a Resurrection from the Dead 5 Season At the hour of Death such as have had no Joy in their Life-time God puts in this Sugar in the bottom of the Cup to make their Death sweet Now at the last hour when all other Comforts are gone God sends the Comforter and when their Appetite to Meat fails God feeds them with hidden Manna Sure as the Wicked before they dye have some Apprehensions of Hell and Wrath in their Conscience so the Godly have some Fore-tasts of Gods Everlasting Favour though sometimes their Disease may be such and their Animal Spirits may be so oppressed that they cannot express what they feel Iacob laid himself to sleep on a stone where he saw a Vision a Ladder and the Angels ascending and descending so when the Saints lay themselves down to sleep the sleep of Death they have often a Vision they see the Light of Gods Face and have the Evidences of his Love sealed up to them for ever Quest. 4. What are the Differences between Worldly
Ioys and Spiritual Resp. The Gleanings of the one are better than the Vintage of the other 1. Spiritual Joys help to make us better Worldly Joys do often make us worse Ier. 22.21 I spake to thee in thy Prosperity and thou saidst I will not hear Pride and Luxury are the two Worms bred of Worldly Pleasure Hos. 4.11 Wine takes away the Heart 'T is fomentum libidinis Aug. The Inflamer of Lust. As Satan entred in the Sop so often in the Câ—p. But Spiritual Joy makes one better it is like Cordial Water which as Physicians say doth not only cheer the Heart but Purges out the noxious Humours so Divine Joy is Cordial Water which doth not only Comfort but Cleanse it makes a Christian more Holy it causeth an Antipathy against Sin it infuseth strength to do and suffer Neh. 8.10 The Ioy of the Lord is your strength As some Colours do not only delight the Eye but strengthen the Sight so the Joys of God do not only refresh the Soul but strengthen it The Ioy of the Lord is your strength 2. Spiritual Joys are inward they are Heart-Joys Iohn 16.22 Your Heart shall rejoyce Seneca saith True Joy latet in profundo it is hidden within Worldly Joy is in Superficie it lyes in the out-side like the Dew that wets the Leaf 2 Cor. 5.12 who Rejoyce in appearance in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Face It goes no farther than the Face 't is not within In Laughter the Heart is sad Like a House which hath a gilded Frontispiece but all the Rooms within are hung in Mourning But Spiritual Joy lies most within Your Heart shall rejoyce Divine Joy is like a Spring of Water which runs under Ground a Christian doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others can see his Sufferings but they see not his Joy Prov. 14.10 A Stranger intermeddleth not with his Ioy. This Joy is hidden Manna hid from the Eye of the World he hath still Musick which others hear not the Marrow lyes within the best Joy is within in the Heart 3. Spiritual Joys are sweeter than others better than Wine Cant. 1.2 They are a Christians Festival They are the golden Pot and the Manna They are so sweet that they make every thing else sweet sweeten Health Estate as sweet Water poured on Flowers makes them more Fragrant and Aromatical Divine Joys are so Delicious and Ravishing that they do very much put our Mouth out of Taste to earthly Delights as he who hath been drinking Spirits of Alkermes tasts little-sweetness in Water St. Paul had tasted these Divine Joys and his Mouth was out of taste to Wordly things The World was Crucified to him Gal. 6.14 it was like a dead thing he could find no sweetness in it 4. Spiritual Joys are more pure they are not tempered with any bitter Ingredients a Sinners Joy is mix'd dregs is imbittered with Fear and Guilt the Wolf feeds in the Breast of his Joy he drinks Wormwood Wine But Spiritual Joy is not muddied with Guilt but like a Christal stream runs pure it is all Spirits and Quintessence it is Joy and nothing but Joy 't is a Rose without Prickles it is Honey without the Wax 5. These are satisfying and filling Joys Iohn 16.24 Ask that your Ioy may be full Worldly Joys can no more fill the Heart than a drop can fill a Cistern they may please the Pallat or Fancy Plato calls them Pictures of Joy not satisfie the Soul Eccles. 1.8 The Eye is not satisfied with seeing nor the Ear with hearing but the Joys of God satisfie Psal. 94.19 Thy Comforts delight my Soul There is as much difference between Spiritual Joys and Earthly as between a Banquet that is eaten and one that is painted on the Wall 6. These are stronger Joys than Worldly Heb. 6.18 Strong Consolation They are strong indeed that can bear up a Christians Heart in Trials and Afflictions 1 Thess. 1.6 Having received the Word in much Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Joy These are Roses that grow in Winter these Joys can sweeten the Waters of Marah he that hath these can gather Grapes of Thorns and fetch Hony out of the Carcass of a Lyon 2 Cor. 6.10 As Sorrowing yet always rejoycing At the end of the Rod a Christian tasts Hony 7. These are unwearied Joys other Joys when in Excess oft cause a Loathing we are apt to Surfeit on them too much Hony nauseates one may be tired with Pleasure as well as Labour Xerxes offered a Reward to him that could find out a new Pleasure But the Joys of God though they satisfie yet they never Surfeit a drop of Joy is sweet but the more of this Wine the better such as drink of the Joys of Heaven are never cloy'd the Satiety is without Loathing because they still desire the Joy wherewith they are satiated 8. These are more abiding Joys worldly Joys are soon gone such as Crown themselves with Rose-buds and bath in the perfum'd Waters of Pleasure yet these Joys which seem to be Sweet are Swift like Meteors they give a bright and sudden Flash and then disappear but the Joy which Believers have are abiding they are a Blossom of Eternity a Pledge and Earnest of those Rivers of Pleasure which run at Gods right Hand for ever more Quest. 5. Why is this Ioy to be labour'd for Resp. 1. Because this Joy is Self-existent it can subsist in the want of all other Carnal Joy This Joy depends not upon outward things as the Philosophers once said when the Musicians came to them Philosophers can be merry without Musick He that hath this Joy can be chearful in the Deficiency of Carnal Joys he can rejoyce in God and sure hope of Glory Though the Fig-tree doth not Flourish Hab. 3.17 Spiritual Joy can go without Silver Crutches to support it Spiritual Joy is higher built than upon Creatures it is built on the Love of God on the Promises on the Blood of Christ. 2. Because Spiritual Joy carries the Soul through Duty chearfully the Sabbath is a Delight Religion is a Recreation Fear and Sorrow hinder us in the Discharge of Duty But a Christian serves God with Activity when he serves him with Joy The Oyl of Joy makes the Wheels of Obedience move faster How fervently did they Pray whom God made joyful in the House of Prayer Isa. 56.7 3. Joy is the beginning of Heaven here it is called the Kingdom of God Rom. 14.17 because it is a Taste of that which the Saints have in the Kingdom of God What is the Heaven of the Angels but the Smiles of Gods Face the sensible Perception and Feeling of those Joys which are infinitely ravishing and full of Glory And to encourage and quicken us in seeking after them consider that Christ died to purchase this Joy for his Saints He was a Man of Sorrows that we may be full of Joy he Prays that the Saints may have this Divine Joy John 17.13 And now I
Wood to take Fire and indeed what needs so many Words in the Commandment Thou shalt not make any Graven Image or the likeness of any thing in Heaven Earth Water Sun Moon Stars Male Female Fish Thou shalt not bow down to them I say what needed so many Words but to shew how subject we are to this sin of false Worship It concerns us therefore to resist this sin Where the Tide is apt to run with greater force there we had need make the Banks higher and stronger the Plague of Idolatry is very infectious Psal. 106.35 36. They were mingled among the Heathens and served their Idols It is my Advice to you to avoid all occasions of this Sin 1. Come not into the Company of Idolatrous Papists dare not to live under the same Roof with them You run into the Devils Mouth Iohn the Divine would not be in the Bath where Cerinthus the Heretick was 2. Go not into their Chappels to see their Crucifixes or hear Mass As the looking on an Harlot draws to Adultery so the looking on the Popish guilded Picture may draw to Idolatry Some care not though they go and see their Idol-worship indeed a Vagrant that hath nothing to lose cares not though he goes among Thieves Such as have no goodness in them care not into what Idolatrous Places they come or what Temptations they cast themselves upon but you who have a Treasure about you good Principles take heed the Popish Priests do not rob you of your Principles and defile you with their Images 3. Dare not to joyn in Marriage with Image-worshippers Solomon though a Man of Wisdom yet his Idolatrous Wives drew away his Heart from God the People of Israel entred into an Oath and Curse that they would not give their Daughters in Marriage to the Idolaters Nehem. 10.30 For a Protestant and Papist to Marry is to be unequally yoaked 2 Cor. 6.14 and there is more danger the Papist will corrupt the Protestant than hope the Protestant will convert the Papist Mingle Wine and Vinegar the Vinegar will sooner sour the Wine than the Wine will sweeten the Vinegar 4. Avoid Superstition which is a Bridge leads over to Rome Superstition is the bringing in any Ceremony Fancy or Innovation into Gods worship which he never appointed This is very provoking to God because it reflects much upon his Honour as if he were not wise enough to appoint the manner of his own Worship God hates all strange Fire to be offered in his Temple Lev. 10.1 A Ceremony may in time bring to a Crucifix They who contend for the Cross in Baptism why may they not as well have the Oyl Salt and Cream the one being as antient as the other Such as are for Altar-worship they who will bow to the East may in time bow to the Host. Take heed of all occasions of Idolatry Idolatry is Devil-worship Psal. 106.37 And if you search through the whole Bible there is no one Sin that God hath more followed with Plagues than Idolatry the Jews have a Saying that in every Evil which befals them there is uncia aurei vituli an Ounce of the Golden Calf in it Hell is a Place for Idolaters Rev. 22.15 For without are Idolaters Synesius calls the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rejoycer at Idols because Image-worshippers help to fill Hell That you may be preserved from Idolatry and Image-worship 1. Get good Principles that you may be able to oppose the Gain-sayer Whence doth the Popish Religion get ground not from the goodness of their cause but from the ignorance of the People 2. Get love to God The Wife that loves her Husband is safe from the Adulterer and the Soul that loves Christ is safe from the Idolater 3. Pray that God will keep you Though it is true there is nothing in an Image to tempt for if we pray to an Image it cannot hear and if we pray to God by an Image he will not hear I say there is nothing to tempt yet we know not our own Hearts or how soon we may be drawn to Vanity if God leave us therefore pray that you be not enticed to false Worship or receive the Mark of the Beast in your right hand or Forehead Pray Psal. 119.117 Hold thou me up and I shall be safe Lord let me neither mistake my way for want of Light or leave the true way for want of Courage 2. Let us Bless God who hath given us the Knowledge of his Truth That we have tasted the Hony of his Word and our Eyes are enlightned Bless him that he hath shewn us the Pattern of his House the right Mode of Worship That he hath discovered to us the Forgery and Blasphemy of the Romish Religion Let us pray that God will preserve pure Ordinances and powerful Preaching among us Idolatry came in at first by the want of good Preaching Then the People began to have golden Images when they had wooden Priests Of the Ten Commandments Exod. 20.5 For I the Lord thy God am a jealous God visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me 1. I The Lord thy God am a jealous God The first reason why Israel must not worship graven Images is because the Lord is a jealous God Exod. 34.14 The Lord whose name is Jehovah is a jealous God Jealousie is taken in a good sense and so God is jealous for his People 2. In a bad Sense and so God is jealous of his People 1. In a good Sense and so God is jealous for his People Zech. 1.14 Thus saith the Lord I am jealous for Jerusalem and for Zion with a great jealousie God hath a dear Affection to his People they are his Hephsibah or Delight Isa. 62.4 The Apple of his Eye Zech. 2.8 To express how dear they are to him and how tender he is of them Nihil charius pupilla oculi Drusius They are his Spouse adorn'd with the Jewels of Grace They lye near to his Heart He is jealous for his Spouse therefore will be avenged on them who go to wrong her Isa. 42.13 The Lord shall stir up jealousie like a man of war he shall roar he shall prevail against his enemies What is done to the Saints God takes as done to himself 2 Kings 19.22 and the Lord will undo all them that afflict Sion Zeph. 3.19 I will undo all that afflict thee 2. Jealousie is taken in a bad Sense and so God is jealous of his People And so it is taken in this Commandment I the Lord thy God am a jealous God I am jealous lest you should go after false Gods or worship the true God in a false manner lest you defile your Virgin Profession by Images God will have his Spouse keep close to him and not go after other Lovers Hos. 3.3 Thou shalt not be for another man God cannot bear a Corrival Our conjugal Love viz. a Love joyn'd with Adoration
Job 31.11 Every Failing is not a Crime and every Crime is not an heinous Crime but Adultery is Flagitium an Heinous Crime The Lord calls it Villany Jer. 29.23 They have committed Villany in Israel and have committed Adultery with their Neighbours Wives Quest. Wherein appears the Heinousness of this Sin of Adultery Resp. 1. In that Adultery is the Breaâ—h of the Marriage-Oath When Persons come together in a Matrimonial way they bind themselves by Covenant each to other in the Presence of God to be true and faithful in the Conjugal Relation Unchastity is a falsifying this Solemn Oath And herein Adultery is worse than Fornication because 't is a Breach of the Conjugal Bond. 2. The Heinousness of Adultery lies in this that it is such an high Dishonour done to God God saith Thou shalt not commit Adultery The Adulterer sets his Will above God's Law tramples upon God's Command affronts him to his Face as if a Subject should tear his Princes Proclamation The Adulterer is highly injurious to all the Persons in the Trinity 1. To God the Father Sinner God hath given thee thy Life and thou dost waste the Lamp of thy Life the Flower of thy Age in Lewdness He hath bestowed on thee many Mercies Health and Estate and thou spendest all on Harlots Did God give thee Wages to serve the Devil 2. Injurious to God the Son two ways First As he hath purchased thee with his Blood 1 Cor. 6.20 Ye are bought with a price Now he who is bought is not his own it is a Sin for him to go to another without consent from Christ who hath bought him with a price Secondly By vertue of Baptism thou art a Christian and professest that Christ is thy Head and thou art a Member of Christ therefore what an Injury is it to Christ to take the Members of Christ and make them the Members of an Harlot 1 Cor. 6.15 3. It is injurious to God the Holy Ghost for the Body is his Temple 1 Cor. 6.19 Know ye not that your Body is the Temple of the Holy Ghost which is in you And what a Sin is it to defile his Temple 3. The Heinousness of Adultery lies in this That it is committed with mature Deliberation First There is the contriving the Sin in the Mind then Consent in the Will and then the Sin is put forth into Act. To sin against the Light of Nature and to sin deliberately is like the Die to the Wooll it gives Sin a Tincture and dies it of a Crimson Colour 4. That which makes Adultery so Heinous is that it is a Sin after Remedy God hath provided a Remedy to prevent this Sin 1 Cor. 7.2 To avoid Fornication let every Man have his own Wife Therefore after this Remedy prescribed to be guilty of Fornication or Adultery is inexcusable it is like a rich Thief that steals when he hath no need This doth enhance and accent the Sin and make it heinous Vse I. It condemns the Church of Rome who allow the Sin of Fornication and Adultery They suffer not their Priests to marry but they may have their Curtizans The worst kind of Uncleanness Incest with the nearest of Kin is dispens'd with for Money It was once said of Rome Vrbs est jam tota Lupanar Rome was become a Common Stews And no wonder when the Pope could for a Sum of Money give them a License and Patent to commit Uncleanness and if the Patent were not enough he would give them a Pardon Many of the Papists judge Fornication Venial God condemns the very Lusting Mat. 5.28 If God condemns the Thought how dare they allow the Fact of Fornication You see what a Cage of Unclean Birds the Church of Rome is They call themselves the Holy Catholick Church But how can they be Holy who are so steep'd and parboil'd in Fornication Incest Sodomy and all manner of Uncleanness Vse II. It is matter of Lamentation to see this Commandment so slighted and violated among us Adultery is the reigning Sin of the Times Hos. 7.4 They are all Adulterers as an Oven heated by the Baker The time of King Henry the 8 th was called the Golden Age but this may be called the Vnclean Age wherein Whore-hunting is common Ezek. 24.13 In your Filthiness is Lewdness Luther tells of one who said If he might but satisfie his Lust and be carried from one Whore-house to another he would desire no other Heaven Afterwards he breathed out his Soul betwixt two notorious Strumpets This is to be the right Seed of Adam to love the Forbidden-Fruit to love to drink of Stollen Waters Ezek. 8.8 9. Son of Man dig in the Wall and when I had digged behold a Door and he said Go in and behold the wicked Abominations that they do here Could we as the Prophet dig in the Walls of many Houses what vile Abominations should we see there In some Chambers we might see Fornication dig further and see Adultery dig further and we might see Incest c. And may not the Lord go from his Sanctuary As Ezek. 8.6 Seest thou the great Abominations that the House of Israel committeth that I should go far off from my Sanctuary God might remove his Gospel and then we might write Ichabod on the Nation The Glory is departed Let us mourn for what we cannot reform Vse III. It exhorts us to keep our selves from this Sin of Adultery Let every Man have his own Wife saith Paul 1 Cor. 7.2 Not his Concubine not his Curtezan Now that I may deterr you from Adultery let me show you the great Evil of it First It is a thievish Sin Adultery is the highest sort of Theft The Adulterer steals from his Neighbour that which is more than his Goods and Estate he steals away his Wife from him who is Flesh of his Flesh. Secondly Adultery debaseth a Person it makes him resemble the Beasts Therefore the Adulterer is described like an Horse neighing Ier. 5.8 Every one neighed after his Neighbours Wife Nay this is worse than bruitish for some Creatures that are void of Reason yet by the Instinct of Nature observe a kind of Decorum or Chastity The Turtle-Dove is a chaste Creature and keeps to it's Mate The Stork where-ever he flies comes in no Nest but his own Naturalists write if a Stork leaving his own Mate joyneth with any other all the rest of the Storks fall upon him and pull his Feathers from him Adultery is worse than Bruitish it degrades a Person of his Honour Thirdly Adultery doth pollute and befilthy a Person The Devil is call'd an Vnclean Spirit Luke 11.24 The Adulterer is the Devils First-born he is unclean he is a moving Quagmire he is all over ulcerated with Sin His Eyes sparkle with Lust his Mouth fomes out Filth his Heart burns like Mount Aetna in unclean Desires He is so Filthy that if he die in this Sin all the Flames of Hell will never purge away his Uncleanness And as for the
Resp. Seek to God for it It is his Promise to give an Heart of Flesh Ezek. 36. and to pour on us a Spirit of Mourning Zech. 12.10 Beg God's Holy Spirit Psal. 147.18 He causeth his Wind to blow and the Waters flow When the Wind of God's Spirit blows upon us then the Waters of Repentant Tears will flow from us III. The Third way to escape the Wrath and Curse of God and obtain the Benefit of Redemption by Christ is The diligent Vse of Ordinances In particular the Word Sacraments and Prayer 1. I begin with the First of these Ordinances I. The Word 1 Thess. 2.13 which effectually worketh in you that believe Quest. 1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Words working effectually Resp. The Word of God is said to work effectually when it hath that good effect upon us for which it was appointed of God namely when the Word works powerful Illumination and thorough Reformation Acts 26.18 To open their Eyes and turn them from the power of Satan to God The opening their Eyes denotes Illumination And turning them from Satan to God denotes Reformation Quest. 2. How is the Word to be read and heard that it may become effectual to Salvation This Question consists of Two Branches 1. How may the Word be read Effectually 2. How may it be heard Effectually 1. I shall begin with the First Branch of the Question How is the Word to be read that it may be effectual to our Salvation Answ. That we may so read the Word that it may conduce effectually to our Salvation 1. Let us have a Reverend Esteem of every part of Canonical Scripture Psal. 19.10 More are they to be desired than Gold Value this Book of God above all other Books It is a Golden Epistle endited by the Holy Ghost sent to us from Heaven more particularly to raise our Esteem 1. The Scripture is a Spiritual Glass to dress our Souls by it shows us more than we can see by the Light of a Natural Conscience that may discover gross Sins but the Glass of the Word shâ—ws us Heart-Sins Vain Thoughts Unbelief c. And it not only shows us our Spots but washeth them away 2. The Scripture is a Sacred Magazine out of which we may fetch our Spiritual Artillery to fight against Satan When the Devil tempted our Saviour he fetch'd Armour and Weapons from Scripture It is written Matth. 4.4 7. 3. The Holy Scripture is a Panacea or Universal Medicine for the Soul it gives a Receipt to cure Deadness of Heart Psal. 119.50 Pride 1 Pet. 5.5 Infideliâ—y Iohn 3.36 It is a Physick-Garden where we may gather any Herb or Antidote to expell the Poyson of sin The Leaves of Scripture like the Leaves of the Tree of Life are for the healing of the Nations Rev. 22.2 And may not this cause a reverend Esteem of the Word 2. If we would have the Word written effectual to our Souls let us peruse it with Intenseness of Mind Iohn 5.39 Search the Scriptures The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to search as for a Vein of Silver The Bereans Acts 17. searched the 〈…〉 daily The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make a curious and critical Search And 〈◊〉 was mighty in the Scriptures Acts 18.24 Some gallop over a Chapter 〈…〉 and get no good by it If we would have the Word effectual and saving we must mind and observe every Passage of Scripture And that we may be diâ—igent in the perusal of Scripture Consider First The Word written is Norma Cultus the Rule and Platform by which we are to square our Lives it contains in it all things needful to Salvation Psal. 19.7 What Duties we are to do what Sins we are to avoid God gave Moses a Pattern how he would have the Tabernacle made and he was to go exactly according to the Pattern Exod. 25.9 The Word is the Pattern God hath given us in Writing for modelling our Lives therefore how careful should we be in the pursuing and looking over this Pattern Secondly The Written Word as it is our Pattern so it will be our Iudge Iohn 12.48 The Word that I have spoken the same shall judge him at the last Day We read of the opening of the Books Rev. 20.12 This is one Book God will open the Book of Scripture and will judge Men out of it He will say Have you lived according to the Rule of this Word The Word hath a double Work to Teach and to Iudge 3. If we would have the Word written effectual we must bring Faith to the reading of it Believe it to be the Word of the Eternal Iehovah The Word written comes with Authority it shews its Commission from Heaven Thus saith the Lord It is of Divine Inspiration 2 Tim. 3.16 The Oracles of Scripture must be surer to us than a Voice from Heaven 1 Pet. 1.18 Unbelief enervates the Vertue of Scripture and renders it ineffectual First Men question the Truth of the Scripture and then fall away from it 4. If we would have the Word written effectual to Salvation we must delight in it as our Spiritual Cordial Ier. 15.16 Thy Words were found and I did eat them and they were the joy and rejoycing of my Heart All true solid Comfort is fetch'd out of the Word The Word as Chrysostom saith is a Spiritual Garden and the Promises are the Fragrant Flowers or Spices in this Garden How should we delight to walk among these Beds of Spices Is it not a Comfort in all dubious perplext Cases to have a Counsellor to advise us Psal. 119.24 Thy Testimonies are my Counsellors Is it not a Comfort to find our Evidences for Heaven and where should we find them but in the Word 1 Thess. 1.4 5. The Word written is a Sovereign Elixir or Comfort in an hour of Distress Psal. 119.50 This is my Comfort in Afflictions for thy Word hath quickned me It can turn all our Water into Wine How should we take a great Complacency and Delight in the Word They only who come to the Word with Delight go from it with Success 5. If we would have the Scripture effectual and saving we must be sure when we have read the Word to hide it in our Hearts Psal. 119.11 Thy Word have I hid in my Heart The Word locked up in the Heart is a Preservative against sin Why did David hide the Word in his Heart In the next Words That I might not sin against thee As one would carry an Antidote about him when he comes near a place infected so David carried the Word in his Heart as a Sacred Antidote to preserve him from the Infection of Sin When the Sap is hid in the Root it makes the Branches fruitful When the Seed is hid in the Ground then the Corn springs up So when the Word is hid in the Heart then it brings forth good Fruit. 6. If we would have the Word written effectual let us labour
dead Saints but persecute living I may say of these as the Apostle Heb. 12.8 They are bastards not sons 4. Effect of love if we love our Heavenly Father then we will be Advocates for him and stand up in the defence of his Truth He who loves his Father will plead for him when he is traduced and wronged He hath no Child-like heart no love to God who can hear Gods name dishonoured and be silent Doth Christ appear for us in Heaven and are we afraid to appear for him on Earth Such as dare not own God and Religion in times of danger God will be ashamed to be called their God it would be a reproach to him to have such Children as will not own him 2. A Child-like love to God is known as by the Effects so by the Degree it is a superiour love We love our Father in Heaven above all other things above Estate or Relations as Oyl runs above the Water Psal. 73.25 A Child of God seeing a super eminency of Goodness and a constellation of all Beauties in God he is carried out in love to him in the highest measure As God gives his Children such a love as he doth not bestow upon the wicked electing love so Gods Children give God such a love as they bestow upon none else adoring love they give him the flower and spirits of their love they love him with a love joyned with worship this spiced Wine they keep only for their Father to drink of Cant. 8.2 4. A Child-like disposition is seen in honouring our Heavenly Father Mal. 1.6 A Son honoureth his Father Quest. How 〈◊〉 show our honour to our Father in Heaven Resp. 1. By having a reverential awe of God upon us Lev. 25.17 Thou shalt fear thy God This reverential fear of God is when we dare do nothing that he hath forbidden in his Word Gen. 39.9 How can I do this great wickedness and sin against God It is the part of the honour a Son gives to his Father he fears to displease him 2. We show our honour to our Heavenly Father by doing all we can to exalt God and make his Excellencies shine forth though we cannot lift up God higher in Heaven yet we may lift him higher in our hearts and in the esteem of others When we speak well of God set forth his renown display the trophies of his goodness when we ascribe the glory of all we do to God when we are the trumpeters of Gods praise this is an honouring our Father in Heaven and a certain sign of a Child-like heart Psal. 50.23 Whoso offereth praise glorifieth me 2. We may know God is our Father by our resembling of him The Child is his Fathers Picture Iudg. 8.18 Each one resembled the children of a King Every Child of God resembles the King of Heaven herein Gods adopting Children and Mans differ A Man adopts one for his Son and Heir that doth not at all resemble him but whosoever God adopts for his Child is like him he not only bears his Heavenly Fathers Name but Image Col. 3.10 And have put on the new man which is renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the image of him that created him He who hath God for his Father resembles God in Holiness Holiness is the glory of the Godhead Exod. 15.11 The Holiness of God is the intrinsick Purity of his Essence He who hath God for his Father partakes of the Divine Nature though not of the Divine Essence yet of the Divine Likeness As the Seal sets its print and likeness upon the Wax so he who hath God for his Father hath the print and effigies of his Holiness stamped upon him Psal. 106.16 Aaron the Saint of the Lord. Wicked Men desire to be like God hereafter in glory but do not affect to be like him here in grace they give it out to the World that God is their Father yet have nothing of God to be seen in them they are unclean they not only want his Image but hate it 3. We may know God is our Father by having his Spirit in us 1. By having the intercession of the Spirit 'T is a Spirit of Prayer Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Prayer is the Souls breathing it self into the bosom of its Heavenly Father None of Gods Children are born dumb implet Spiritus sanctus organum suum tanquam Pila chordarum tangit Spiritus Dei corda sanctorum Prosper Acts 9.11 Behold he prayeth But it is not every Prayer evidenceth Gods Spirit in us Such as have no grace may excel in gifts and affect the hearts of others in Prayer when their own hearts are not affected As the Lute makes a sweet sound in the ears of others but it self is not sensible how therefore shall we know our Prayers are indited by Gods Spirit and so he is our Father Resp. 1. When they are not only Vocal but Mental when there are not only gifts but groans Rom. 8.26 The best Musick is in consort the best Prayer is when the heart and tongue joyn together in consort 2. When they are zealous and fervent Iam. 5.16 The effectual fervent Prayer of a righteous man availeth much The eyes melt in Prayer the heart burns Fervency is to Prayer as Fire to the Incense it makes it ascend to Heaven as a sweet perfume 3. When Prayer hath Faith sprinkled in it Prayer is the Key of Heaven and Faith is the hand that turns it Rom. 8.15 We cry Abba Father We cry there is fervency in Prayer Abba Father there is Faith Those Prayers suffer shipwrack which dash upon the rock of unbelief Thus we may know God is our Father by having his Spirit praying in us As Christ intercedes above so the Spirit intercedes within 2. By having the renewing of the Spirit which is nothing else but Regeneration which is called a being born of the Spirit Iohn 3.5 This regenerating work of the Spirit is a transformation or change of Nature Rom. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye transformed by the renewing of your mind He who is born of God hath a new heart New not for substance but for qualities The strings of a Viol may be the same but the Tune is altered Before this Regeneration there are Spiritual Pangs much heart-breaking for Sin Regeneration is called a circumcising of the heart Col. 2.11 In Circumcising there was pain in the flesh so in this Spiritual Circumcision there is pain in the heart there is much sorrow arising from the sense of guilt and wrath The Jaylors trembling Acts 16.30 was a pang in the new birth Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption This blessed work of Regeneration spreads over the whole Soul it irradiates the Mind it consecrates the Heart and reforms the Life Though Regeneration be but in part it is in every part 1 Thess. 5.23 Regeneration is the signature
out of fear of Hell or because it brings shame and penury but still his heart goes after it Hos. 4.8 They set their heart on their iniquity as Lots Wife left Sodom but still her heart was in Sodom Hypocrites are like the Snake which casts her coat but keeps her poyson They keep the love of sin as one that hath been long Suitor to another though his Friends break off the march yet still he hath a hankering Love to her 2. It may be a partial Reformation He may leave one Sin and live in another he may refrain drunkenness and live in covetousness he may refrain swearing and live in the sin of slandering one Devil may be cast out and an other as bad may come in the room 3. A Man may forsake gross sins but have no reluctancy against Heart-sins Motus primo primi proud lustful Thoughts though he dams up the stream he lets alone the Fountain O therefore if there be so many deceits and Men may think the kingdom of grace is come into their Heart when it is not How curious and critical had we need be in our search whether we have the kingdom of grace really come into our hearts If a Man be deceived in the Title of his Land it is but the loss of his Estate But if he be deceived about his grace 't is the loss of his Soul I should now come to answer this Question How we know that the kingdom of grace is set up in our Hearts Quest. How may we know the Kingdom of Grace is set up in us Answ. 1. In general By having a Metamorphosis and Change wrought in the Soul This is called the New Creature 2 Cor. 5.17 The Faculties are not new but there is a new Nature As the strings of the Lute are the same but the Tune is altered When the Kingdom of grace is set up there is Light in the Mind Order in the Affections Pliableness in the Will Tenderness in the Conscience Such as can find no change of heart they are the same they were as vain as earthly as unclean as ever there is no sign of Gods kingdom of grace in them 2. More particularly We may know the kingdom of grace is set up in our hearts 1. By having unfeigned desires after God This is the smoaking Flax Christ will not quench A true desire of grace is grace By the beating of this pulse conclude there is life Nehem. 1.11 O Lord let thy ear be attentive to the prayer of thy Servants who desire to fear thy Name But may not an Hypocrite have good desires Numb 23.10 Let me dye the Death of the Righteous Therefore I say unfeigned desires evidence the kingdom of God within a Man Quest. But how may these unfeigned Desires be known 1. An unfeigned desire is ingenuous we desire God propter se for himself for his intrinsecal Excellencies and the Oriency of his Beauty which shines The savour of Christs Ointments i. e. his graces draw the Virgins desires after him Cant. 1.3 A true Saint desires Christ not only for what he hath but for what he is not only for his Rewards but for his Holiness No Hypocrite can thus desire God he may desire him for his Jewels but not for his Beauty 2. An unfeigned desire is unsatiable it cannot be satisfied without God let the World heap her Honours and Riches they will not satisfy Not Flowers or Musick will content him who is thirsty Nothing will quench the Souls thirst but the blood of Christ He faints away his heart breaks with longing for God Psal. 84.2 Psal. 119.20 3. An unfeigned desire is active it flourisheth into endeavour Isa. 26.9 With my Soul have I desired thee yea with my Spirit within me will I seek these early A Soul that desires aright saith Christ I must have grace I must have I will have Heaven though I take it by storm He who desires water will let down the Bucket into the Well to draw it up 4. An unfeigned desire is superlative We desire Christ not only more then the world but more then Heaven Psal. 73.25 Whom have I in Heaven but thee Heaven it self would not satisfy without Christ Christ is the Diamond in the Ring of glory If God should say to the Soul I will put thee into Heaven but I will hide my Face from thee I will draw a Curtain between that thou shalt not behold my glory the Soul would not be satisfied but say as Absalom 2 Sam. 14.32 Now therefore let me see the Kings face 5. An unfeigned desire is gradual It encreaseth as the Sun in the Horizon A little of God will not satisfy but the pious Soul desireth still more A drop of water is not enough for the thirsty Traveller Though a Christian is thankful for the least degree of grace yet he is not satisfied with the greatest still he thirsts for more of Christ and his Spirit Desire is an holy Dropsie A Saint would have more knowledge more Sanctity more of Christs Presence A glympse of Christ through the Lattice of an Ordinance is sweet and now the Soul will never leave longing till it sees him face to face He desires to have grace perfected in glory Dulcissimo Deo totus immergi cupit inviscerari He would be swallowed up in God and be ever bathing himself in those perfumed waters of pleasure which run at his right hand for ever Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts the beating of this pulse shows life est a Deó ut bene velimus Aug. If iron move upward contrary to its Nature 't is a sign some Loadstone hath been there drawing it If the Soul move towards God in unfeigned desires it 's a sign the Loadstone of the Spirit hath been drawing it 2. We may know the kingdom of grace is come into our Hearts by having the Princely grace of Faith Fides est sanctissima humani pectoris Gemma Faith cuts us off from the wild Olive of Nature and ingrafts us into Christ Faith is the vital artery of the Soul Heb. 10.38 The just shall live by Faith Faith makes an holy adventure on Christs Merits When this Faith as a Princely grace reigns in the Soul now the kingdom of God is come into us The Hebrew word for Faith comes from a Radix which signifies to nourish Faith nourisheth the Soul and is the Nurse of all the graces But who will not say he is a Believer Simon Magus believed Acts 8.13 yet was in the gall of bitterness The Hypocrite can put on Faiths Mantle as the Devil did Samuel's How shall we know therefore that our Faith is â—ound That it is the Faith of the operation of God Col. 2.12 and so that the kingdom of God is within us Answ. 1. True Faith is wrought by the Ministry of the Word Rom. 10.17 Faith comes by hearing Peter let down the Net of his Ministry and
2. That it may encrease and flourish 3. That the Kingdom of Glory may hasten and that God would in his due time translate us into it 1. What this Kingdom of Glory is 2. What are the Properties of it 3. Wherein it exceeds all other Kingdoms 4. When this Kingdome comes 5. Wherein appears the Certainty of it 6. Why we should pray for its coming 1. What this Kingdom of Glory is Answ. By this Kingdom is meant that glorious Estate which the Saints shall enjoy when they shall reign with God and Angels for ever If a Man stand upon the Sea-shore he cannot see all the Dimensions of the Sea the length breadth and depth of it yet he may see it is of a vast Extension So though the Kingdom of Heaven be of that incomparable Excellency that neither Tongue of Man or Angels can express yet we may conceive of it to be an exceeding glorious thing such as eye hath not seen Concerning the Kingdom of Heaven I shall show What 1. It Implies 2. It imports 1. What it implies Answ. It implies A blessed Freedom from all Evil. 2. What it imports Answ. It Imports glorious Fruition of all good 1. What the Kingdom of Heaven implies Resp. It implies a blessed freedom from all evil 1. A freedom from the Necessities of Nature We are in this Life subject to many Necessities We need Food to nourish us Cloathes to cover us Armour to defend us Sleep to refresh us But in the Kingdom of Heaven there is no need of these things and it is better not to need them then to have them as it is better not to need Crutches then to have Crutches What need will there be of Food when our Bodies shall be made spiritual 1 Cor. 15.44 Though not spiritual for substance yet for qualities What need will there be of Clothing when our Bodies shall be like Christs glorious Body what need will there be of Armour when there is no Enemy what need will there be of Sleep when there is no Night Rev. 22.5 The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed 2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature Since the Fall our Knowledge hath suffered an Eclipse 1. Our Natural Knowledge is imperfect it is checkered with Ignorance There are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard Knots in Nature which we cannot easily unty Why the Sea should be higher then the Earth yet not drown it What way the Light is parted Iob 38.24 What is the reason of all the occult Qualities Sympathies and Antipaâ—â—â—es He who sees clearest hath a Mist before his Eyes Socrates said on his Death-bed there were many things he had yet to learn Our Ignorance is more then our Knowledge 2. Our Divine Knowledge is imperfect we know but in part said Paul 1 Cor. 13.9 though he had many Revelations and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity Iob 11.7 Canst thou by searching find out God our narrow Capacities will no more contain the Trinity then a little Glass-Vial will hold all the Water in the Sea we cannot unriddle the Mistery of the Incarnation the Humane Nature assumed into the Person of the Son of God the Humane Nature not God yet united with God We see now in aenigmate in a Glass darkly but in the Kingdom of Heaven the Vail shall be taken off all Imperfections of Nature shall be done away When the Sun-light of Glory shall begin to shine in the Heavenly Horizon all dark shadows of Ignorance shall flye away our Lamp of Knowledge shall burn bright we shall have a full knowledge of God though not know him fully 3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life God enacted a Law in Paradise In the sweat of thy Brows thou shalt eat Bread Gen. 3.9 There is the Labour of the Hand in Manufacture and the Labour of the Mind in Study Eccl. 1.8 All things are full of Labour but in the Kingdom of Heaven we shall be freed from our Labours 1. There needs no Labour when a Man hath got to the Haven he hath no more need of failing In Heaven there needs no Labour because the Saints shall have that Glory which they laboured for 2. There shall be no Labour Rev. 14.13 They rest from their Labours As God when he had finished the Work of Creation rested from his Labours Gen. 2.2 So when the Saints have finished the Work of Sanctification they rest from their Labours Where should there be rest but in the Heavenly Center Not that this sweet rest in the Kingdom of Heaven excludes all Motion for Spirits cannot be idle but the Saints Glorified shall rest from all wearisome Imployment it shall be a labour full of ease a Motion full of Delight The Saints in Heaven shall love God and what labour is that Is it any Labour to love Beauty They shall praise God and that sure is delightful When the Bird sings it is not so much a Labour as a pleasure 4. In the Kingdom of Heaven we shall be freed from Original Corruption This is causa causati the root of all Actual Sin There would be no Actual Sin if there were no Original there would be no Water in the Stream if there were none in the Fountain Original Sin is incorporated into our Nature 't is as if the whole mass of Blood were corrupted This makes a Christian weary of his Life he offends that God whom he loves What would a Christian give to have his Chains taken off to be rid of vain thoughts How did Paul that bird of Paradise bemoan himself for his Sins Rom. 7.24 we cannot act either our Duties or Graces without Sin The Soul that is most refined and clarified by Grace is not without some dregs of Corruption but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a blessed time will that be never to grieve Gods Spirit more In Heaven are Virgin Souls there is Beauty which is not stained with Lust nothing enters there that defiles Rev. 21.27 5. In the Kingdom of Heaven we shall be freed from all sorrows Rev. 21.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There shall be no more sorrow Our Life here is interlarded with trouble Psal. 31.10 either Losses grieve or Law-suits vex or Unkindness breaks the heart We may as well separate moisture from Air or weight from Lead as Troubles from Mans Life Quid est diu vivere nisi diu torqueri Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away Here the Saints sit by the Rivers weeping but one smile from Christs Face will make them forget all their Sufferings their Water then shall be turned into Wine their Mourning into Musick 6. We shall in the Kingdom of Heaven be freed from the immodesty of
to the Life drew her Face covered with a Vail So when we speak of the Kingdom of Heaven we must draw a Vail we cannot set it forth in all its Orient Beauty and Magnificence Gold and Pearl do but faintly shadow it out Rev. 21. the Glory of this Kingdom is better felt than expressed 1. They who inherit this Kingdom are amicti stolis alhis cloathed with white robes Rev. 7.9 White Robes denote three things 1. Their Dignity the Persians were arayed in white in token of honour 2. Their Purity the Magistrates among the Romans were clothed in white ergo called candidati to show their integrity Thus the Queen the Lambs Wife is arayed in fine linnen pure and white which is the righteousness of the Saints Rev. 19.8 3. Their Joy White is an emblem of Joy Eccl. 9.7 Eat thy bread with joy let thy garments be alwayes white 2. The dwellers in this Kingdom have Palms in their hands Rev. 7.9 in token of Victory They are Conquerours over the World and being Victors they now have Palm-branches 3. They sit upon the Throne with Christ Rev. 3.21 When Caesar returned from conquering his Enemies there was set for him a Chair of State in the Senate and a Throne in the Theatre Thus the Saints in Glory after their Heroick Victories shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illustrious Kingdom upon the Saints 'T is a Mercy to be Pardoned but what is it to be Crowned 'T is a Mercy to be delivered from Wrath to come but what is it to be invested into a Kingdom Behold what manner of love is this Earthly Princes may bestow great gifts and donatives upon their Subjects but they keep the Kingdom to themselves Though King Pharaoh advanced Ioseph to Honour and took the Ring off his Finger and gave him yet he would keep the Kingdom to himself Gen. 41.40 but God inthrones the Saints in a Kingdom God thinks nothing too good for his Children We are ready to think much of a Tear a Prayer or to sacrifice a Sin for him but he doth not think much to bestow a Kingdom upon us 3. Br. See hence that Religion is no ignominious disgraceful thing Satan labours to cast all the odium and reproach upon it that he can that it is a devout Frenzy Folly in grain Acts 28.22 As for this sect we know that it is every where spoken against but wise Men measure things by the end What is the end of a Religious Life It ends in a Kingdom Would a Prince regard the slightings of a few franticks when he is going to be Crowned You who are beginners bind their reproaches as a Crown about your Head despise their Censures as much as their Praise a Kingdom is a coming 4. Br. See what contrary wayes the Godly and the Wicked go at Death the Godly go to a Kingdom the Wicked to a Prison The Devil is the Jaylor and they are bound with the chains of darkness Iude 6. but what are these Chains Not Iron Chains but worse the Chain of Gods Decree decreeing them to torment and the Chain of Gods Power whereby he binds them fast under Wrath This is the deplorable condition of impenitent Sinners they do not go to a Kingdom when they dye but to a Prison O think what horrour and despair will possess the Wicked when they see themselves ingulphed in misery and their condition hopeless helpless endless they are in a fiery Prison and no possibility of getting out A Servant under the Law who had an hard Master yet every seventh year was a year of release when he might go free but in Hell there is no year of release when the damned shall go free the Fire the Worm the Prison are eternal If the whole World from Earth to Heaven were filled with grains of Sand and once in a Thousand Years an Angel should come and fetch away one grain of Sand how many Millions of Ages would pass before that vast heap of Sand would be quite spent yet if after all this time the Sinner might come out of Hell there were some hope but this word ever breaks the Heart with despair 5. Br. See then that which may make us in love with holy Duties Every Duty Spiritually performed brings us a step nearer to the Kingdom Finis dat amabilitatem mediis He whose Heart is set on Riches counts Trading pleasant because it brings in Riches if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom we are going to Heaven in the way of Duty Holy Duties increase Grace and as Grace ripens so Glory hastens the Duties of Religion are irksome to Flesh and Blood but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom The Protestants in France called their Church Paradise and well they might because the Ordinances did lead them to the Paradise of God As every Flower hath its sweetness so would every Duty if we could look upon it as giving us a lift nearer Heaven 6. Br. It shows us what little cause the Children of God have to envy the prosperity of the wicked Quis aerario quis plenis loculis indiget Sen. the wicked have the waters of a full cup wrung out to them Psal. 73.10 as if they had a monopoly of happiness they have all they can desire nay they have more than heart can wish Psal. 73.7 They steep themselves in pleasure Iob 21.12 They take the timbrel and harp and rejoyce at the sound of the organ The wicked are high when Gods People are low in the World the Goats clamber up the Mountains of Preferment when Christs Sheep are below in the Valley of Tears the Wicked are clothed in Purple while the Godly are in Sackcloth the prosperity of the wicked is a great stumbling block This made Averroes deny a Providence and made Asaph say Surely I have cleansed my heart in vain Psal. 73.12 but there is no cause of envy at their prosperity if we consider two things 1. This is all they must have Luke 16.25 Son remember that thou in thy life time receivedst thy good things thou hadst all thy Heaven here Luther calls the Turkish Empire a bone which God casts to dogs 2. That God hath laid up better things for his Children he hath prepared a Kingdom of Glory for them they shall have the Beatifical Vision they shall hear the Angels sing in Consort they shall be Crowned with the Pleasures of Paradise for ever O then envy not the flourishing prosperity of the Wicked they go through fair way to Execution and the Godly go through foul way to Coronation 7. Br. Is there a Kingdom of Glory a coming Then see how happy all the Saints are at Death they go to a Kingdom they shall see Gods Face which shines ten thousand times brighter than the Sun in its Meridian Glory The Godly at Death
shall be installed into their Honour and have the Crown-Royal set upon their Head They have in the Kingdom of Heaven the quintessence of all delights they have the Water of Life clear as Chrystal they have all Aromatick Perfumes they feed not on the Dew of Hermon but the Manna of Angels they lye in Christs bosom that bed of Spices There is such a pleasant variety in the happiness of Heaven that after millions of years it will be as fresh and desirable as at the first hours enjoying In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of The desires of the Glorified Saints are infinitely satisfied there is nothing absent that they could wish might be enjoyed there is nothing present that they could wish might be removed They who are got to this kingdom would be loath to come back to the Earth again it would be much to their loss They would not leave the fatness and sweetness of the Olive to court the Bramble the things which tempt us they would scorn What are golden bags to the golden beams of the Sun of Righteousness In the kingdom of Heaven there is Glory in its highest elevation in that Kingdom is Knowledge without Ignorance Holiness without Sin Beauty without Blemish Strength without Weakness Light without Darkness Riches without Poverty Ease without Pain Liberty without Restraint Rest without Labour Joy without Sorrow Love without Hatred Plenty without Surfeit Honour without Disgrace Health without Sickness Peace without War Contentation without Cessation O the happiness of those that dye in the Lord they go into this blessed kingdom and if they are so happy when they dye then let me make two Inferences 1. Infer What little cause have the Saints to fear Death are any afraid of going to a Kingdom What is there in this World should make us desirous to stay here Do we not see God dishonoured and how can we bear it Is not this World a valley of tears and do we weep to leave it Are not we in a Wilderness among fiery Serpents And are we afraid to go from these Serpents Our best Friend lives above God is ever displaying the Banner of his Love in Heaven and is there any Love like his Are there any sweeter smiles or softer embraces than his What newes so welcome as leaving the World and going to a Kingdom Christian thy dying day will be thy wedding day and dost thou fear it Is a Slave afraid to be redeemed Is a Virgin afraid to be match'd into the Crown Death may take away a few worldly Comforts but it gives that which is better it takes away a Flower and gives a Jewel it takes away a short lease and gives land of inheritance If the Saints possess a Kingdom when they dye they have no cause to fear Death A Prince would not be afraid to cross the Sea though tempestuous if he were sure to be Crowned assoon as he came at shore 2. Infer If the Godly are so happy when they dye they go to a Kingdom then what little cause have we to mourn immoderately for the death of Godly Friends shall we mourn for their preferment Why should we shed tears immoderately for them who have all tears wiped from their eyes Why should we be swallowed up of grief for them who are swallowed up of joy They are gone to their Kingdom they are not lost but gone a little before not perished but translated non amissi sed praemissi Cyprian They are removed for their advantage as if one should be removed out of a smoaky Cottage to a Pallace Elijah was removed in a fiery Chariot to Heaven shall Elisha weep inordinately because he enjoyes not the company of Elijah Shall Iacob weep when he knows his Son Ioseph is preferred and made chief Ruler in Egypt We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom I confess when any of our Relations dye in their impenitency there is just cause of Mourning but not when our Friends take their flight to Glory David lost two Sons Absalom a wicked Son he mourned for him bitterly he lost the Child he had by Bathsheba he mourned not when the Child was departed St. Ambrose gives the reason David had a good hope nay assurance that the Child was translated into Heaven but he doubted of Absalom he dyed in his Sins therefore David wept so for him O Absalom My Son my Son but though we are to weep to think any of our Flesh should burn in Hell yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom Our Godly Friends who dye in the Lord are in that blessed estate and are crowned with such infinite delights that if we could hear them speak to us out of Heaven they would say Weep not for us but weep for your selves Luke 23.28 We are in our Kingdom weep not at our preferment but weep for your selves who are in a sinful sorrowful World you are tossing on the troublesome waves but we are got to the Haven you are fighting with Temptations while we are wearing a Victorious Crown Weep not for us but weep for your selves 8. Branch See the Wisdom of the Godly they have the Serpents eye in the Doves head wise virgins Matth. 25.2 their Wisdom appear in their choice they choose that which will bring them to a Kingdom they choose Grace and what is Grace but the seed of Glory They choose Christ with his Cross but this Cross leads to a Crown Moses chose rather to suffer affliction with the people of God Heb. 11.25 it was a wise rational choice he knew if he suffered he should reign At the day of Judgment those whom the World accounted foolish will appear to be wise they made a prudent choice they chose Holiness and what is Happiness but the quintessence of Holiness They chose affliction with the people of God but through this purgatory of affliction they pass to Paradise God will proclaim the Saints Wisdom before Men and Angels 9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glorious Kingdom like that Cardinal of France who said He would lose his part in Paradise if he might keep his Cardinalship in Paris I may say as Eccles. 9.3 Madness is in their heart Lysimachus for a draught of Water lost his Empire so for a draught of sinful Pleasure these will lose Heaven We too much resemble our Grand-Father Adam who for an Apple lost Paradise many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven This will be an aggravation of the Sinners torment to think how foolishly he was undone for a flash of impure Joy he lost an eternal weight of Glory Would it not vex one who is the Lord of a Mannor to think he should part with his stately Inheritance for a
the Earth and with the other Foot upon the Sea There are Rivers of Pleasure Gates of Pearl sparkling Crowns white Robes may not this make our hearts heavenly it is an heavenly kingdom and only such go into it as are heavenly VSE IV. Of Exhortation To all in General 1. Branch If there be such a glorious Kingdom to come believe this great Truth Socinians deny it The Rabbins say the great dispute between Cain and Aâ—â—l was about the world to come Abel affirmed it Cain denied it this should be engraven upon our hearts as with the point of a Diamond there is a blessed Kingdom in reversion Psal. 58.11 Doubtless there is a Reward for the Righteous Let us not haesitate through unbelief doubting of Principles is the next way to denying them Unbelief as Sampson would pull down the Pillars of Religion be confirmed in this there is a Kingdom of Glory to come whosoever denies this cuts a sunder the main Article of the Creed Life Everlasting 2. Branch If there be such a blessed Kingdom of Glory to come let us take heed least we miss of this Kingdom let us fear least we lose Heaven by short shooting trembling in the Body a Malady in the Soul a Grace this fear is not a fear of Diffidence or Distrust such a fear as discourageth the Soul for such a fear frights from Religion it cuts the Sinews of Endeavour but this holy fear least we miss of the Kingdom of Heaven is a fear of diligence it quickens us in the use of means and puts us forward that we may not fail of our hope Heb. 11.6 Noah being moved with fear prepared an Ark Fear is a watch Bell to awaken sleepy Christians it guards against security it is a spur to a sluggish heart He who fears he shall come short of his Journey rides the faster And indeed this Exhortation to fear least we miss of this Kingdom is most necessary if we consider two things First There are many who have gone many steps in the way to Heaven yet have fallen short of it Mark 12.34 Thou art not far from the Kingdom of God yet he was not near enough Quest. How many steps may a Man take in the way to the Kingdom yet miss of it Resp. 1. He may be adorned with Civility he may be morally righteous he may be prudent just temperate he may be free from paenal Statutes this is good but not enough to bring a Man to Heaven 2. He may hang out the Flag of a glorious Profession yet fall short of the Kingdom the Scribes and Pharisees went far they sate in Moses Chair were Expounders of the Law they pray'd gave Alms were strict in the observation of the Sabbath if one had got a Thorn in his Foot they would not pull it out on the Sabbath day for fear of breaking the Sabbath they were so externally devout in Gods worship that the Iews thought that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee but the Mantle of their Profession was not lined with Sincerity they did all for the applause of Men therefore they missed of Heaven Mat. 5.20 Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God 3. A Man may be a Frequenter of Ordinances and yet miss of the Kingdom 't is a good sight to see People flock as Doves to the Windows of Gods House 't is good to lye in the way where Christ passeth by yet be not offended if I say one may be an Hearer of the word and fall short of Glory Herod heard Iohn Baptist gladly yet beheaded Iohn instead of beheading his sin the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching as one would do to a fit of Musick Ezek. 33.32 Thou art to them as a lovely Song of one that hath a pleasant Voice and can play well on an Instrument they hear thy Words but they do them not What is it to hear ones Duty and not do it As if a Phisician prescribe a good Receipt but the Patient doth not take it 4. A Man may have some trouble for sin and weep for it yet miss of the Heavenly Kingdom Quest. Whence is this Answ. 1. A Sinners tears are forced by Gods Judgments as water which comes out of a Still is forced by the fire 2. Trouble for sin is transient it is quickly over again as some that go to Sea are Sea-sick but when they come to Land they are well again So Hypocrites may be Sermon-sick but this trouble doth not last the sick fit is soon over 3. A Sinner weeps but goes on in sin his sins are not drowned in his tears 5. A Man may have good desires yet miss of the Kingdom Numb 23.10 O that I might dye the death of the righteous Quest. Wherein do these desires come short Answ. 1. They are sluggish A Man would have Heaven but will take no pains As if one should say he desires water but will not let down the bucket into the well Prov. 21.25 The desire of the slothful kills him his hands refuse to labour 2. The Sinner desires Mercy but not Grace he desires Christ as a Saviour but not as he is the â—oly One he desires Christ only as a bridge to lead him over to Heaven Such desires as these may be found among the damned 6. A Man may forsake his Sins Oaths Drunkenness Uncleanness yet come short of the Kingdom Quest. Whence is this Answ. 1. He may forsake gross sins yet he hath no reluctancy against heart sins Pride Unbelief and the first risings of Malice and Concupiscence Though he dams up the Stream yet he lets alone the Fountain though he lop and prune the Branches yet he doth not strike at the Root of it 2. Though he leaves Sin for fear of Hell or because it brings shame and penury yet he still loves Sin as if a Snake should cast her Coat yet keep her Poyson Hos. 4.8 They set their heart on their iniquity 3. 'T is but a partial forsaking of Sin though he leave one Sin he lives in some other Herod reformed very much Mark 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did many things but he lived in Incest Some leave Drunkenness and live in Covetousness they forbear Swearing and live in Slandering It is but a partial reformation and so they miss of the Kingdom of Glory Thus you see there are some who have gone many steps in the way to Heaven yet have come short Some have gone so far in Profession that they have been confident their estate hath been good and they should go to the Kingdom of Heaven yet have missed it Luke 13.25 When once the master of the house is risen up and hath shut to the door and ye begin to stand without and to knock saying Lord Lord open to us How confident were these of Salvation they
have been cast away upon the Worlds Golden Sands 9. If you would not come short of the Kingdom of heaven take heed of indulging any sin one Mill-stone will drown as well as more and one sin lived in will damn as well as more Vbi regnat peccatum non potest regnare Dei regnum Hierom. If any one sin reign it will keep you from reigning in the kingdom of heaven especially keep from sins of Presumption which wast Conscience vastare Conscientiam Tertul. and the Sin of your natural Constitution the peccatum in delitiis Aug. the darling Sin Psal. 18.23 I have kept my self from mine iniquity That Sin which my heart would soonest decoy and flatter me into as in the Hive there is one Master-Bee so in the heart one Master-sin O take heed of this Quest. How may this sin be known A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at that is the bosom sin Herod could not brook to have his Incest medled with that was a noli me tangere Men can be content to have other sins declaimed against but if a Minister put his Finger upon the sore and toucheth upon one special sin then igne micant oculi they are enraged and spit the Venome of Malice 2. That sin which a Mans heart runs out most to and he is most easily captivated by that is the Dalilah in the Bosom One Man is overcome with wantonness another by worldliness 't is a sad thing a Man should be so bewitched by a beloved sin that if it ask him to part with not only half the kingdom but the whole Kingdom of heaven he must part with it to gratify that Lust. 3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress that is the sin he hath allowed himself in and is his complexion sin When Ioseph's Brethren were distressed their sin in selling their Brother came into their Remembrance Gen. 42.21 We were verily guilty concerning our Brother c. So when a Man is upon his sick-bed and Conscience shall say thou hast been guilty of such a sin the sin of slandring or uncleanness Conscience reads a Man a sad Lecture it affrights him most for one sin that is the Complection sin 4. That sin which a Man is loathest to part with that is the endeared sin Iacob could of all his Sons most hardly part with Benjamin Gen. 42.36 Will ye take Benjamin away So saith the Sinner this and that Sin I have left but must Benjamin go too must I part with this delightful sin that goes to the heart as it is with a castle that hath several Forts about it the first and second Fort are yeilded but when it comes to the main Castle the Governour will rather fight and dye then yeild that So a Man may suffer some of his Sins to be demolished but when it comes to one that is like the taking of the Castle he will never yeild to part with that surely that is the Master-sin take heed especially of this sin the strength of sin lies in the beloved sin This is like an humour striking to the heart which brings Death I have read of a Monarch that being pursued by the Enemy he threw away the Crown of Gold on his head that he might run the faster So that sin which thou didst wear as a Crown of Gold throw it away that thou maiest run the faster to the Kingdom of heaven O if you would not lose Glory mortify the beloved sin set it as Vriah in the Fore-front of the battle to be slain by plucking out this right eye you will see the better to go to heaven 10. If you would not fall short of the kingdom of heaven take heed of inordinate Pashion many a Ship hath been lost in a storm and many a Soul hath been lost in a storm of unruly Passions Every Member of the Body is infected with sin as every Branch of Wormwood is bitter but the Tongue is full of deadly poyson Iam. 3.8 Some care not what they say in their Passion they will censure slander wish evil to others how can Christ be in the heart when the Devil hath taken possession of the tongue Passion disturbs reason it is brevis insania a short Frenzy Ionah in a Passion flies out against God Ionah 4.9 I do well to be angry to the death What to be angry with God and to justify it I do well to be angry the Man was not well in his Wits Passion unfits for Prayer 1 Tim. 2.8 I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer but he doth not lift up holy hands Water when it is hot soon boils over so when the heart is heated with Anger it soon boils over in fiery passionate Speeches Some curse others in their Passion They whose tongues are set on fire let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom beware of giving way to your unbridled Passions some say words are but wind but they are such a wind as may blow them to Hell 11. If you would not fall short of the heavenly kingdom beware of too much indulging the sensual Appetite Rom. 13.14 Make not Provision for the flesh the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make Provision signifies to be Caterers for the flesh Phil. 3.19 Whose God is their Belly The Throat is a slippery place Iudas received the Devil in the Sop and often the Devil slides down in the Liquor Excess in Meat and Drink clouds the Mind choakes good Affections provokes Lust many a Man digs his own Grave with his Teeth the Heathen could say magnus sum ad mojora natus quam ut sim corporis mei mancipium Sen. He was higher born then to be a slave to his Body To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife Take such a proportion of food as may recruit Nature not surfeit it Excess in things lawful hath lost many the kingdom of heaven A Bee may suck a little honey from the leaf but put it in a Barrel of honey and it is drowned to suck temperately from the Creature God allows but excess ingulphs Men in Perdition 12. If you would not fall short of the Kingdom of Heaven take heed of injustice in your dealings defrauding lies in two things First mixing Commodities as if one mix bad Wheat with good and sell it for pure Wheat this is to defraud Isa. 1.22 Thy Wine is mixed with Water Second Giving scant Measure Amos 5.8 Making the Ephah small Ephah was a Measure which the Iews used in selling they made the Ephah small they scarce gave measure I wish this be not the sin of many Hos. 12.7 He is a Merchant the
motion was reckoned among the unclean Lev. 11.30 A slothful man hideth his hand in his bosom Prov. 19.24 he is loath to pull it out though it be to lay hold on a Crown Non capit porta illa Caelestis torpore languidos Brugens The Devil himself cannot be charged with idleness 1 Pet. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He walketh about An idle Soul stands in the World for a cypher and God writes down no cyphers in the Book of Life Heaven is no hive for Drones an idle person is fit for a temptation When the Bird sits still upon the bough then it is in danger of the gun one sits still in sloath then the Devil shoots him with a temptation standing water putrifies Heathens will rise up in Judgment against supine Christians What pains did they take in the Olympick Games they ran but for a Garland of Flowers or Olive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysâ—stom and do we sit still who run for a Kingdom How can he expect a Reward that never works or a Crown that never fights Inertia animae somnus sloath is the Souls sleep Adam when he was asleep lost his Rib and when a person is in the deep sleep of sloath he loseth Salvation 16. Holy activity and industry doth enoble a Christian Labor splendore decoratur Cicero The more excellent any thing is the more active The Sun is a glorious Creature it is ever in motion going its circuit Fire is the purest Element and the most active 't is ever sparkling and flaming The Angels are the most Noble Creatures they are represented by the Cherubims with Wings displayed The more active for Heaven the more illustrious and the more do we resemble the Angels The Phenix flyes with a Coronet on its head the industrious Soul hath his Coronet his labour is his ensign of honour 17. It is Mercy that there is a possibility of Happiness and that upon our pains taking we may have a Kingdom by our Fall in Adam we forfeited Heaven why might not God have dealt with us as with the lapsed Angels they had no sooner sinned but were expell'd Heaven never to come thither more we may say as the Apostle Rom. 11.22 Behold the Goodness and severity of God To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever to us behold the goodness of God that he hath put us into a possibility of Mercy and if we do but take pains there is a Kingdom stands ready for us how may this whet and sharpen our Industry that we are in a Capacity of Salvation and if we do but what we are able we shall receive an eternal weight of Glory 18. Our labour for the Kingdom of Heaven is minute and transient it is not to last long our labour expires with our life 't is but a while and we shall leave off working for a little labour an eternal Rest Who would think much to wade through a little water that were sure to be crowned as soon as he came at shore Christians let this encourage you you have but a little more pains to take a few Tears more shed a few more Sabbaths kept and behold an Eternal Recompence of Reward what are a few Tears to a Crown a few Minutes of time to an Eternity of Glory 19. What striving is there for earthly Kingdoms which are corruptible and subject to change With what Vigour and Alacrity did Hannibal's Soldiers continue their March over the Alps and craggy Rocks and Caesars Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths they will swim to the Crown in Blood will they venture thus for earthly Promotions and shall not we strive more for an Heavenly Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. This is a Kingdom which cannot be shaken Heb. 12.28 A Kingdom where there is unparallel'd Beauty unstained Honour unmixed joy a Kingdom where there shall be nothing present which we could wish were removed nor nothing absent which we could wish were enjoyed Sure if there be any Spark of Grace or true Generosity in our Breasts we will not suffer our selves to be out-striven by others we will not let them take more pains for earthly Honours then we do for that excellent Glory which will crown all our desires 20. How much pains do some Men take to go to Hell and shall not we take more pains to go to Heaven Ier. 9.5 They weary themselves to commit Iniquity Sinners hackny themselves out in the Devils Service What Pains do some Men take to satisfy their unclean Lusts they wast their Estates wear the shameful marks of their sin about them they will visit the Harlots house though it stands the next door to hell Prov. 7.27 Her house is the way to Hell What pains do others take in persecuting Holiness is the white they shoot at 'T is said of Antiochus Epiphanes he undertook more tedious Journies and went upon greater hazards to vex and oppose the Iews then any of his Predecessors had done in getting of Victories The Devil blows the horn and Men ride Posâ— to hell as if they feared hell would be full ere they could get thither When Satan had entred into Iudas how active was Iudas he goes to the High Priests from them to the Band of Soldiers and with them back again to the Garden and never left till he had betrayed Christ How industrious were the idolatrous Iews so fiercely were they bent upon their sin that they would sacrifice their Sons and Daughters to their Idol Gods Ier. 32.35 Do Men take all this Pains for hell and shall not we take pains for the Kingdom of Heaven The wicked have nothing to encourage them in their Sins they have all the threatenings of God as a flaming Sword against them O let it never be said that the Devils Servants are more active then Christs that they serve him better who rewards them only with Fire and Brimstone then we do God who rewards us with a Kingdom 21. The labour we take for Heaven is a labour full of pleasure Prov. 3.17 A Man sweats at his Recreation tires himself with hunting but there is a delight he takes in it which sweetens it Rom. 7.22 I delight in the Law of God in the inner Man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take pleasure Not only is the Kingdom of Heaven delightful but the way thither What delight hath a gracious Soul in Prayer Isa. 56.7 I will make them joyful in my house of Prayer While a Christian weeps there is joy drops with Tears while he is musing on God he hath such illapses of the Spirit and as it were such Transfigurations of Soul that he thinks himself half in Heaven Psal. 63.5 6. My Soul shall be satisfied as with marrow and fatness and my Mouth shall praise thee with joyful Lips when I remember thee upon my Bed c. A Christians work for Heaven is like a Bridegrooms work
delight in duty he doth it rather out of fear of Hell then Love to God when he doth do Gods will yet it is against his will Virtus nolentium nulla est Cain brought his Sacrifice but grudgingly his worship was rather a Task then an Offering rather Pennance then Sacrifice he did Gods will but against his will we must be carried upon the wings of Delight in every Duty Israel were to blow the Trumpets when they offered Burnt-Offerings Numb 10.10 blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight Ier. 15.16 Thy Word was found and I did eat it and it was unto me the Ioy and Rejoycing of my heart A pious Soul goes to the word as to a Feast or as one would go with delight to hear Musick Sleidan reports that the Protestants in France had a Church they called Paradise because when they were in the House of God they thought themselves in Paradise The Saints flock as Doves to the windows of Gods House Isa. 60.8 who are these that flock as Doves to the windows not that a truly regenerate Person is always in the same chearful temper of Obedience he may sometimes find an indisposition and weariness of Soul but his weariness is his burden he is weary of his weariness he prays weeps useth all means to regain that alacrity and freedom in Gods Service that he was wont to have This is to do Gods will acceptably when we do it willingly 't is this crowns all our Services delight in duty is better then duty the Musician is not commended for playing long but well 't is not how much we do but how much we love Psal. 119.97 O how love I thy Law Love is as Musk among Linnen that perfumes it Love perfumes Obedience and makes it go up to Heaven as Incense this is doing Gods will as the Angels in Heaven do it they are ravished with delight while they are praising God therefore the Angels are said to have Harps in their Hands Rev. 15.2 as a sign of their chearfulness in Gods Service 4. VVe do Gods will as the Angels in Heaven when we do Gods VVill fervently sine remissione Rom. 12.11 Fervent in spirit serving God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor from vvater when it seeths and boils over so our Affections should boil over in zeal 〈◊〉 fervency the Angels serve God vvith fervour and intenseness the Angels are called Seraphims from an Hebrew word vvhich signifies to burn to shovv hovv the Angels are all on fire Psal. 104.4 they burn in Love and Zeal in doing Gods will Grace turns a Saint into a Seraphim Aaron must put burning Coals to the Incense Exod. 16.12 Incense was a Type of Prayer burning Coals of Zeal to show that the fire of zeal must be put to the Incense of prayer Formality starves Duty when we serve God dully and coldly is this like the Angels Duty without fervency is as a Sacrifice without fire we should ascend to Heaven in a fiery Chariot of Devotion 5. VVe do Gods VVill as the Angels in Heaven when we give God the best in every Service Numb 18.29 Out of all your Gifts ye shall offer of all the best thereof Numb 28.7 In the holy place shalt thou cause the strong Wine to be poured unto the Lord for a drink-Offering The Jews might not offer to the Lord wine that vvas small or mixed but the strong wine to imply that we must offer to God the best the strongest of our affections if the Spouse had a Cup more juicy and spiced Christ should drink of that Cant. 8.2 I would cause thee to drink of spiced Wine of the juice of my Pomgranate Thus the Angels in Heaven do Gods Will they serve him in the best manner they give him their Seraphick high stringed Praises he who loves God gives him the Cream of his Obedience God challenged the fat of all the Sacrifice as his due Lev. 3.16 Hypocrites care not what Services they bring to God they think to put him off with any thing they put no Cost in their Duties Gen. 4.3 Cain brought of the fruit of the Ground The Holy Ghost took notice of Abel's Offering that it was costly he brought of the Firstlings of his Flock and of the Fat thereof Gen. 4.4 bâ—t when he speaks of Cain's Offering he only saith he brought of the Fruit of the Ground Then we do Gods VVill aright when we do offer Pinguia we dedicate to him the best Domitian would not have his Image carved in VVood or Iron but in Gold God will have the best we have golden Services 6. VVe do Gods VVill as the Angels in Heaven when we do it readily and swiftly the Angels do not dispute or reason the Case but assoon as they have their Charge and Commission from God they immediately obey and to show how ready they are to execute Gods VVill the Cherubims representing the Angels are described with VVings to show how swift and forward they are in their Obedience it is as if they had wings Dan. 9.21 The Man Gabriel that was an Angel being caused to fly swiftly Thus should we do Gods VVill as the Angels assoon as ever God speaks the VVord vve should be ambitious to obey alas how long is it sometimes eâ—e we can get leave of our hearts to go to a Duty Christ went more readily ád Crucem then we to the Throne of Grace how many disputes and excuses have we is this to do Gods VVill as the Angels in Heaven do it O let us shake off this backwardness to Duty as Paul shook of the Viper nescit tarda molimina Spiritus sancti gratia Zeck 5.9 I saw two Women and the wind was in their wings VVings are swift but wind in the wings great swiftness such readiness should be in our Obedience as Peter assoon as ever Christ commanded him to let down his Net at Christs VVord he presently let down the Net and you know what success he had Luke 5.4 It vvas prophesied of such as vvere brought home to Christ Psal. 18.44 Assoon as they hear of me they shall obey me 7. We do Gods VVill as the Angels in Heaven when we do it constantly the Angels are never weary of doing Gods VVill they serve God day and night Rev. 7.17 thus must we imitate the Angels Psal. 106.3 Blessed is he that doth Righteousness at all times Constancy crowns Obedience non cepisse sed perfecisse virtutis est Cypr. our Obedience must be like the Fire of the Altar which was continually kept burning Lev. 6.13 Hypocrites soon give over doing Gods Will like the Chrisolite which is of a golden Colour in the Morning it is very bright to look on but towards Evening it grows dull and hath lost its splendor VVe should continue in doing Gods VVill because of that great loss that will befal us if we give over doing Gods VVill. 1. A loss of Honour Rev. 3.11
Spirits inflamed and your Tongues on Fire say as it is Deut. 29.24 What means the Heat of this Great Anger Whence doth this Fire come Is this Coal fetched from the Altar or the Infernal Pit Doth not Satan kindle this Fire in my Tongue and then warm himself at it 6 Motive The Sins of the Tongue are provoking to God and prejudicial to us 1. Provoking to God they make the fury rise up in his Face Psal. 106.33 Moses spake unadvisedly with his Lips What was this unadvised Speech Numb 20.10 11. Hear now ye Rebells must we fetch you Water out of this Rock Though he were a Favourite and God had spoken with him Face to Face yet God gives him a check for it it turned his smile into a frown 2. Prejudicial to us Moses's rash Speech shut him out of Canaan it may us out of Heaven of which that was but a Type The Fiery Tongue oft brings Men to the Fiery Furnace The rich Man cried for a drop of Water to cool his Tongue Origen notes he had sinned most in his Tongue and God punished him most in his Tongue 7 Motive He who offends not in his Tongue is a perfect Man An high expression If any Man offend not in Word the same is a perfect Man that is attained to a very high degree in the highest Form of Christ's School A prudent Man or an upright Man or comparatively in comparison of others such as have not gotten the Conquest over their Passions he is far above them and in comparison of them he is a perfect Man such an one was Holy Cranmer that could not be provoked by the ill carriages of others but requited injuries with kindness 8 Motive You must give an account to God as well of your Speeches as your Actions Mat. 12.36 Every idle Word that Men shall speak they shall give account thereof in the Day of Iudgment Words of no account will have an heavy account and if God will reckon with Men for every idle angry Word then what will he do for sinful Oaths O that my Words were written Job 19.23 Truly if many People's Words were written they would be ashamed of them And let me tell you your Words are written Rev. 20.12 The Books were opened In the Book of God's remembrance all your Words are written You had need then be careful you offend not with your Tongues God writes down all you speak and you must give an account to him When Latimer heard the Pen going behind the Hangings he was careful in his Answers And let me tell you as your Words are such will your Sentence be when the Books are opened God will proceed with you in Judicature according to your Words By your Words you shall be saved or condemned Matth. 12.37 By thy Words thou shalt be justified and by thy Words thou shalt be condemned This should Bridle our Tongues from evil speaking If our Words be good the Sentence will go on our side if evil the Sentence will go against us By thy Words c. Treasonable Words make Men guilty in Man's Court and vain sinful in God's Against being weary in well-doing Gal. 6.9 And let us not be weary in well-doing for in due Season we shall reap if we faint not IN the Verses before the Text the Apostle had laid down a Proposition What a Man soweth that shall he reap v. 7. He that sows in Sin shall reap in Sorrow he that Sows the Seeds of Grace shall reap Glory There is the Proposition In the Text the Apostle makes the application Let us not be weary of well-doing We that have sown the good Seed of Repentance and an Holy Life let us not be weary for in due season we shall reap if we faint not First A Dehortation Let us not be weary Secondly The Argument We shall reap in due season First A Dehortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us not be weary Where there is I. Something implied that we are apt to be weary in well-doing II. Something expressed that we ought not to be weary in well-doing I. The thing implied that we are apt to be weary in well-doing This lassitude and weariness is not from the regenerate part but the fleshly as Peter's sinking in the Water was not from the Faith in him but the Fear This weariness in a Christian course is occasioned from four Things 1. From the revilings of the World Psal. 41.5 My Enemies speak evil of me Innocency is no shield against reproach But why should this make us weary of well-doing Will a Soldier run from his Colours and quit the Field because of a little Small-shot Did not Jesus Christ undergo reproach for us when the Iews put a Crown of Thorns on him and bowed the Knee in scorn Is it any dishonour to us to be reproached for doing that which is Good Is it any disparagement to a Virgin to be reproached for her Beauty and Chastity Our reproaches for Christ we should bind as a Crown about our Head Now a Spirit of Glory rests upon us 1 Pet. 4.14 If ye be reproached for the Name of Christ happy are ye for a Spirit of God and of Glory resteth upon you Regium est benè facere malè audire He that clips our Credit to make it weigh lighter makes our Crown heavier 2. That which is apt to occasion weariness in well-doing is the present sufferings we are exposed to 2 Cor. 4.8 We are troubled on every side like a Ship that hath the Pirates shooting at it on both sides The Cross is the Saint's Joynture 2 Tim. 3.12 But why should this make us weary of well-doing Is not our Life a Warfare 'T is no more strange to meet with Sufferings in Religion than for a Mariner to meet with Storms or a Soldier to meet with Bullets Do not we consider upon what terms we entred into Religion Did not we Vow in Baptism to Fight under Christ's Banner Doth not our Lord tell us we must take up the Cross and follow him Matth. 16.24 Is not this part of the Legacy Christ hath bequeathed us Ioh. 16.33 We would partake of Christ's Glory but not of his Sufferings Besides doth not many a Man suffer for his Sins Do not Men's Lusts bring them to an untimely end Do Men suffer for their Sins and do we think much to suffer for Christ How did St. Paul rejoice in Sufferings 2 Cor. 7.4 How did he rattle his Chain that he wore for Christ How did he Glory in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a Woman that is proud of her Iewels Chrysost. Why should Sufferings make us faint Who would not be willing to tread upon a few Thorns that is going to a Kingdom 3. That which is apt to occasion weariness in well-doing is the deferring of the Reward We are apt to be discouraged and grow weary if we have not what we desire presently we are all for present pay But consider 1. Our Work is not yet done