Holy Ghost doth signify and seal our engrafting into Christ and partaking of the Benefits of the Covenant of Grace and our Engagement to be the Lords Quest. 6. What is the meaning of the Parent in Presenting his Child to be Baptized Resp. The Parent in presenting his Child to be Baptiz'd doth 1. Make a Publick Acknowledgment of Original Sin that the Soul of his Child is polluted therefore needs washing away of Sin by Christ's Blood and Spirit both which Washings are signified by the sprinkling of Water in Baptism 2. The Parent by bringing his Child to be Baptiz'd doth solemly Devote his Child to the Lord and enroll him in God's Family And truly this may be a great Satisfaction to a Religious Parent that he hath given up his Child to the Lord in Baptism How can a Parent look with Comfort on that Child who was never yet Dedicated to God Quest. 7. What is the Benefit then of Baptism Resp. The Party Baptiz'd hath 1. An Entrance into the Visible Body of the Church 2. The Party Baptized hath a Right Sealed to the Ordinances which is a Priviledge full of Glory Rom. 9.4 3. The Child Baptiz'd is under a more special providential Care of Christ who appoints the Tutelage of Angels to be the Infants Life-Guard Quest. 8. Is this all the Benefit Resp. No To such as belong to the Election Baptism is a Seal of the Righteousness of Faith Rom. 4.11 A Laver of Regeneration and a Badge of Adoption Quest. 9. How doth it appear that Children have right to Baptism Resp. Children are Parties of the Covenant of Grace The Covenant was made with them Gen. 17.7 I will establish my Covenant between me and thee and thy Seed after thee for an everlasting Covenant to be a God unto thee and thy Seed after thee And Acts 2.39 The Promise is to you and to your Children The Covenant of Grace may be consider'd either 1. More strictly as an absolute Promise to give Saving Grace And so none but the Elect are in Covenant with God Or 2. More largely as a Covenant containing in it many outward glorious Priviledges in which respect the Children of Believers do belong to the Covenant of Grace The Promise is to you and to your Seed The Infant-Seed of Believers may as well lay a Claim to the Covenant of Grace as their Parents and having a Right to the Covenant they cannot justly be denied Baptism which is the Seal I would ask this Question of them who deny Infant-Baptism It is certain the Children of Believers were once Visibly in Covenant with God and did receive the Seal of their Admission into the Church Now where do we find this Covenant-Interest or Church-Membership of Infants was ever repealed or made void Certainly Jesus Christ did not come to put Believers and their Children into a worse condition than they were in before If the Children of Believers should not be Baptized then they are in a worse Condition now than they were in before Christ's Coming Before I came to prove the Baptizing of Infants I shall answer the Objections made against it Obj. 1. The Scripture is silent herein and doth not mention Infant-Baptism Resp. Tho' there is not the Word Infant-Baptism in Scripture yet there is the Thing There is not mention made in Scripture of Womens receiving the Sacrament but who doubts but the Command Take Eat this is my Body concerns them Doth not their Faith need strengthening as well as others So the Word Trinity is not to be found in Scripture but there is that which is equivalent 1 Iohn 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are One. So tho' the Word Infant-Baptism is not mentioned in Scripture yet the Practice of Baptizing Infants may be drawn out of Scripture by undeniable consequence Quest. How is that proved Answ. The Scripture mentions whole Families Baptized As the Houshold of Lydia Crispus and the Iailor Acts 16.33 He was baptized he and all his Wherein we must rationally imagine that there were some little Children If it be said there is no mention there made of Children I Answer Neither are Servants named yet it cannot be suppos'd but that in so great a Family there were some Servants Obj. 2. But Infants are not capable of the End of Baptism For Baptism signifies the washing away of Sin by the Blood of Christ. Now Infants cannot understand this therefore what Benefit can Baptism be to them Answ. Whereas it is said Infants cannot understand the Mystery of Baptism neither could the Child that was to be Circumcised understand Circumcision yet the Ordinance of Circumcision was not to be omitted or deferred An Infant tho it understand not the meaning of Baptism yet it may partake of the Blessing of Baptism The little Children that Christ took in his Arms understood not Christ's meaning but they had Christ's Blessing Mark 10.16 He put his Hands upon them and blessed them Quest. But what Benefit can the Child have of Baptism if it understands not the Nature of Baptism Answ. It may have a Right to the Promise sealed up which it shall have an actual Interest in when it comes to have Faith A Legacy may be of use to the Child in the Cradle tho' now it understand not the Legacy yet when it is grown up to Years it is fully possessed of it But it may be further Objected Obj. The Party to be Baptiz'd is to be engag'd to God but how can the Child engage Answ. The Parents can engage for it which God is pleased to accept as equivalent to the Child 's Personal engaging Obj. 3. If Baptism comes in the room of Circumcision only the Males were Circumcised Gen. 17.30 Then what Warrant is there for Baptizing Females Answ. The Females were included and were virtually Circumcis'd in the Males What is done to the Head is done to the Body the Man therefore being the Head of the Woman 1 Cor. 11.3 what was done to the Male Sex was interpretatively done to the Female Having Answer'd these Objections I come now to prove by Argument Infant-Baptism 1 st Arg. If Children during their Infancy are capable of Grace then they are capable of Baptism But Children in their Infancy are capable of Grace therefore they are capable of Baptism I prove the Minor That they are capable of Grace thus If Children in their Infancy may be saved then they are capable of Grace but Children in their Infancy may be saved Which is proved thus If the Kingdom of Heaven may belong to them then they may be saved but the Kingdom of Heaven may belong to them as it is clear from Mark 10.14 Of such is the Kingdom of God Who then can forbid that the Seal of Baptism should be applied to them 2 d Arg. If Infants may be among the Number of God's Servants then there is no reason why they should be shut out of God's Family but Infants
down in several Positions 53 Mercy of God Properties of it 55 Mercy of God what we must do to be interested in it 56 Mercy how many ways God is said to shew it 285 Mercy how we may know if it belong to us 287 How shall we do to get a share in it 288 Misery of Man by the Fall two-fold and what 86 Mistakes of Sin being pardoned when it is not 826 Moderation in what Cases 't is good 975 Moral Law is it still in force to Believers 270 Moral Persuasion not sufficient to convert a Sinner 979 Motions of the Spirit how they may be known from a Delusion 498 Motion how to know when it comes from our own Hearts and when from Satan 834 Murder how many ways 't is committed 360 Murder the heinousness of it ibid. N. Name of God how we may take it in vain 295 Natural Man's opposing Sin how it differs from the New Creature 's opposing it 982 Necessity why the Kingdom of Grace should be encreased 469 Neighbour how we may be kept from coveting what is his 388 New Creature what it is 977 The several Causes in it ibid. New Creature does God give a new Soul in it 978 New Creature what kind of Work it is ibid. New Creature the Counterfeits of it 979 New Creature how far one must put off the Old Man that he may be one 982 New Creature the necessity of being so 984 What we shall do to be so 985 O. Obedience how it must be qualified so as to be acceptable 242 Arguments or Incentives to it 244 Means in order to attain it ibid. Obedience perfect to the Moral Law cannot be given 388 Original Sin what Names it has 82 Original Sin has something Privative and Positive in it ibid. Original Sin the Vniversality of it 83 The Effects of it ibid. Original Sin why God leaves it in us after Regeneration 84 P. Pardon of Sin why so few seek after it 811 Parents how they should carry it towards their Children 357 Right Participation of the Sacrament is in three things 419 Peace the several kinds of it 207 Peace Spiritual whence it comes ibid. Peace whether graceless persons have it 208 False Peace the Signs of it ibid. True Peace the Signs of it ibid. How to attain it 210 Perseverance by what means effected 219 Perseverance of Saints how we may prove it ibid. Perseverance Motives to it 222 Means that may be used for it 223 Perseverance of Saints built upon three unmovable Pillars 493 People of God why so frequently in an afflicted state 260 People of God how he delivers them out of Trouble 263 Why he brings them out of Trouble 264 Pleasing God what it implies 60 Prayer what it is 421 Why made to God only ibid. What are the Parts of it ibid. The several sorts of it ibid. What Prayer is most like to prevail with God 422 Prayers in what order we must direct them to God 425 Praying in Faith what it implies 443 How we may know that we do so ibid. Pray in Faith how we may do it 445 Prayer a sovereign Means to elude Temptations 857 Power of God how it seen 43 Presumptuous sinning what it is 392 1001 Presumptuous Sin how we may keep from it 1007 Promises of God two things in them to comfort us 57 Properties of bad Debtors wherein we have them 803 Prosperity the danger of it 530 Providence of God That and What it is 69 Positions about it ibid. Providence of God how exerted towards Sin 70 Prudence and Holiness wherein a Christian joyns them together 973 Punishment of Sabbath-breaking 348 Q. Qualifications of our Intercessor what they are 103 Qualifications and Properties of the Kingdom of Heaven 476 Qualifications of God's Mercy 285 R. Redeemed how we shall know that we are of the number 123 Regenerate Person what Comfort he may have under the imperfections of his Obedience 390 Repentance the Counterfeits of it 401 Repentance the Advantages of it 403 How we may attain a penitential Frame of Heart 404 Repentance the Ingredients in it 806 Resignation to God's Will in Afflictions how it may be obtain'd 523 Resurrection by what Arguments may it be proved 235 Righteous shall they only be raised ibid. What Rocks of Support there are for tempted Souls 848 Rule of Obedience what it is 242 S. Sabbath why God appointed it 332 Seventh-Day Sabbath why we do not keep it 332 Sabbath why the first day of the Week substitute in place of it 332 Sabbath how we are to sanctifie it 334 Sacrament what Names and Titles are given it in Scripture 412 Saints in Glory whether know each other 232 Saints why God suffers them to be buffetted by Satan's Temptations 847 Sanctification what it is 139 The Counterfeits of it 140 Sanctification its necessity wherein it appears 141 What are the Signs of it 142 How it may be attained 144 Sanctified Persons have they all Assurance 201 Sanctified Persons whether they have such an Assurance as excludes all doubting ib. Sanctified Persons whether they have all true Peace 209 Satan's Temptation the Subtilty of it 80 Satan's Malice in Temptation 832 Satan's Diligence and Power in tempting 833 Satan's Subtilty in tempting 834 Satan comes upon us at two times in our weakness 836 Satan tempts five sort of Persons more than others 83â— Satan why he sets chiefly on our Faith 842 Satan by what Methods he disturbs the Saints Peace 846 Satan in what respect he is the evil one 876 Scriptures how proved to be the Word of God 13 Scriptures why called Canonical 15 Scriptures a compleat Rule ibid. Scriptures what is the main Scope and End of them ibid. Who shall have the Power of interpreting them ibid. Scriptures how should we so search them as to find Life 18 Seasons Satan tempts in 834 Seasons when God delivers his People out of Trouble what they are 264 Self-Murder how many ways one may be guilty of it 364 Self Examination what is required to it 416 What it is ibid. By what Rule it must be done ibid. Why it must be done before we approach the Lord's Table ibid. Servant how he must honour his Master 351 Serpents how we must be like them and wherein not 967 Sin committed in time why it should be punish'd to eternity 34 Sin the Evil of it obvious in its Original and Nature 76 In the Price paid for it and the Effects of it 78 Sin of our first Parents what it was 79 Sin why called a Debt 802 In what sence it is the worst Debt ibid. Sin how we may know that it is forgiven 819 Sin the Evil of it 860 Sin worse than Affliction 862 Sin how we may so reprove it as to love the Person 974 Sins how we may know they are pardoned 286 Sins of God's People more provoke him than those of the Wicked 874 Sin worse than Death and Hell 865 What Sins we should particularly take heed of 869 Socinians Error about the Second
6.4 he sees in secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in impios habet Rivet As a Merchant enters down Debts in his Book so God hath his Diary or Day-Book and he enters down every sin into the Book He makes a Critical Discant upon Mens Actions Ieroboam's Wife disguised her self that the Prophet should not know her but he discern'd her 1 Kings 14.6 Why feignest thou thy self to be another The Hppocrite thinks to prevaricate and juggle with God but God will unmask him Eccles. 12.14 God shall bring every work into Iudgment with every secret thing Jer. 29.23 They have committed Villany in Israel even I know and am a witness saith the Lord. I but the Hypocrite hopes he shall colour over his sin and make it look very specious Absolom masks over his Treason with the pretence of a Religious Vow Iudas dissembles his Envy at Christ and Covetousness with a pretence of Charity to the Poor John 12.5 Iehu makes Religion a stirrop to his Ambitious Design 1 Kings 10.16 but God sees through these Figleaves You may see a Jade under his gilt Trappings Ier. 16.17 Their Iniquities is not hid from my eyes And he that hath an Eye to see will find an Hand to punish Use 2. of Exhortation Is God so infinite in his Knowledge then we should always set our selves as under his Omniscient Eye Sic vivendum est tanquam in conspectu Seneca Let us set David's Prospect before our Eye Psal. 16.8 I have set the Lord always before me Seneca counselled Lucilius that whatever he was doing he should imagine some of the Roman Worthies beheld him and then he would do nothing dishonourable The consideration of God's Omnisciency would 1. Be preventive of much sin The Eye of Man will restrain from sin and will not God's Eyes much more Esther 7.8 Will he force the Queen before me when I stand and look on Will we sin when our Judge looks on Would Men speak so vainly if they considered God over-heard them Latimer took heed to every word in his Examination when he heard the Pen go behind the Hangings So what care would Persons have of their words if they remembred God heard and the Pen is going in Heaven Would Men go after strange Flesh if they believed God were a Spectator of their wickedness and would make them do Pennance in Hell for it would they defraud in their Dealings and use false Weights if they thought God saw them and for making their Weights lighter would make their damnation heavier 2. The setting our selves as under the Eye of God's Omnisciency would cause Reverence in the Worship of God God sees the frame and carriage of our Hearts when we come before him How would this call in our stragling thoughts how would this animate and spirit Duty it would make us put fire to the Incense Acts 26.7 The Tribes instantly served God day and night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus venibus with the utmost zeal and intensness of Spirit To think God is in this place he beholds us would add Wings to Prayer and Oil to the flame of our Devotion 2. Is God's Knowledge infinite study sincerity be what you seem 1 Sam. 16.7 The Lord looketh upon the heart Men judge of the Heart by the Actions God judgeth of the Actions by the Heart If the Heart be sincere God will see the Faith and wink at the failing Asa had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Blemishes but his Heart was right with God 2 Chron. 15.17 God saw his Sincerity and pardoned his Infirmity Sincerity in a Christian is like Chastity in a Wise which doth excuse many Failings Sincerity makes our Duties acceptable like Musk among Linen that perfumes it As Iehu said to Iehonadab 2 Kings 10.15 Is thy heart right with me and he said it is if it be saith he give me thy hand and he took him up into the Chariot So if God sees our heart is right that we love him and design his glory now saith he give me your Prayers and Tears now you shall come up with me into the triumphant Chariot of Glory Sincerity makes our Services to be golden and God will not cast away this Gold though it may want some weight Is God Omniscient and his Eye chiefly upon the Heart wear this Girdle of Truth about you and never leave it off Use 3. of Comfort Is God a God of infinite Knowledge then there is Comfort 1. To the Saints in particular 2. To the Church in general in three Respects 1. In case of Private Devotion Christian thou settest hours apart for God thy Thoughts run upon him as thy Treasure God takes notice of every good Thought Mal. 3.17 He had a Book of Remembrance written for them that thought upon his Name Thou enterest into thy Closet and prayest to thy Father in secret he hears every sigh and groan Psal. 38.9 My groaning is not hid from thee Thou waterest the Seed of thy Prayer with Tears God bottles every Tear Psal. 56.8 Put thou my Tears into thy bottle When the Secrets of all Hearts shall be opened God will make an honourable mention of the Zeal and Devotion of his People and he himself will be the Herauld of their Praises 1 Cor. 4.5 Then shall every man have praise of God 2. The Infiniteness of God's Knowledge is a Comfort in case the Saints have not so clear a Knowledge of themselves They find so much Corruption that they judge they have no Grace Gen. 25.22 If it be so why am I thus If I have Grace why is my Heart in so dead and earthly a frame O remember God is of infinite Knowledge he can spy Grace where thou canst not he can see Grace hid under Corruption as the Stars may be hid under a Cloud God can see that Holiness in thee which thou canst not discern in thy self He can spy the flower of Grace in thee though overtop'd with weeds 1 Kings 14.13 Because there is in him some good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sees some good thing in his People when they can see no Good in themselves and though they judge themselves he will give them an Absolution 3. It is Comfort in respect of Personal Injuries It is the Saints lot to suffer The Head being crowned with Thorns the Feet must not tread upon Roses if Saints find a real Purgatory 't is in this Life but this is the Comfort God sees what wrong is done to them The Apple of his Eye is touched and is not he sensible St. Paul was scourged by cruel Hands 1 Cor. 11.35 Thrice was I beaten with Rods as if you should see a Scullion whip the King's Son God beholds it Exod. 3.7 I know their sorrows The Wicked make wounds in the backs of the Saints and then pour in Vinegar God writes down their Cruelty Believers art part of Christs Mystical Body and for every drop of a Saint's Blood spilt God puts a drop of Wrath in his Vial. 2. Comfort
have the knowledge of the true God is more then if we had Mines of Gold Rocks of Diamonds Islands of Spices especially if God hath savingly revealed himself to us if he hath given us eyes to see the light if we so know God as to be known of him as to love him and believe in him Matth. 11.25 We can never be enough thankful to God that he hath hid the knowledge of himself from the wise and prudent of the World and hath revealed it unto us The TRINITY Quest. VI. HOw many Persons are there in the Godhead Resp. Three Persons yet but one God 1 John 5.7 There are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one God is but One yet there are three distinct Persons subsisting in one God-head This is a sacred Mystery which the Light within could never have discovered As the two Natures in Christ yet but one Person is a wonder so three Persons yet but one God-head I am in a great deep the Father God the Son God the Holy Ghost God yet not three Gods but one God The three Persons in the blessed Trinity are distinguished but not divided three Subsistances but one Essence This is a Divine Riddle where one makes three and three make but one Our narrow Thoughts can no more comprehend the Trinity in Unity then a little Nutshel will hold all the Water in the Sea Let me shadow it out by this similitude In the Body of the Sun there is the Substance of the Sun the Beams and the Heat the Beams are begotten of the Sun the Heat proceeds both from the Sun and the Beams but these three though different are not divided they all three make but one Sun So in the blessed Trinity the Son is begotten of the Father the Holy Ghost proceeds from both yet though they are three distinct Persons yet but one God First let me speak of the Unity in Trinity then of the Trinity in Unity 1. Of the Unity in Trinity The Unity of the Persons in the Godhead consists in two things 1. The identity of Essence In the Trinity there is an Oneness of Essence the three Persons are of the same Divine Nature and Substance so that in Deo non est magis minus there are no degrees in the Godhead one Person is not God more then another 2. The Unity of the Persons in the Godhead consists in the mutual in-being of them or their being in one another The three Persons are so united that one Person is in another and with another Iohn 17.21 Thou Father art in me and I in thee 2. Let me speak of the Trinity in Unity 1. The first Person in the Trinity is God the Father Hâ— is call'd the first Person in respect of Order not Dignity for God the Father hath no essential Perfection which the other Persons have not He is not more wise more holy more powerful then the other Persons are a Priority not Superiority 2. The second Person in the Trinity is Iesus Christ who is begotten of the Father before all Time Prov. 8.23 24 25. I was set up from everlasting from the beginning or ever the earth was When there were no depths I was brought fortth when there were no fountains abounding with water Before the mountains were set led before the hills was I brought forth Which Scripture declares the Eternal Generation of the the Son of God This second Person in the Trinity who is Jehovah is become our Jesus The Scripture calls him the Branch of David Jer. 23.5 and I may call him the Flower of the Virgin having assum'd our Nature By him all that believe are justified Acts 13.39 3. The third Person in the Trinity is the Holy Ghost who proceeds from the Father and the Son His work it is to illuminate the Mind and inkindle sacred Motions The Essence of the Spirit is in Heaven and every where but the Influence of it is in the Hearts of Believers This is that blessed Spirit who gives us the holy Unction 1 Iohn 2.20 Though Christ merits Grace for us it is the Holy Ghost works it in us Though Christ makes the Purchase it is the Holy Ghost makes the Assurance and Seals us up to the Day of Redemption Thus I have spoken of all the three Persons The Trinity of Persons may be proved out of Matth. 3.16 Iesus when he was baptized went up straitway out of the water and he saw the Spirit of God descending like a Dove and lighting upon him and lo a voice from Heaven saying This is my beloved Son Here are three Names given to the three Persons He who spake with a Voice from Heaven was God the Father He who was baptized in Iordan was God the Son He who descended in the likeness of a Dove was God the Holy Ghost Thus I have shewn you the Unity of Essence and the Trinity of Persons Use 1. It confutes the Jews and the Turks who believe only the first Person in the Godhead this cuts assunder the Sinews of our Comfort Take away the distinction of the Persons in the Trinity and you overthrow Man's Redemption for God the Father being offended with Man for sin how shall he be pacified without a Mediator This Mediator is Christ he makes our Peace and Christ having died and shed his Blood how shall this Blood be applied but by the Holy Ghost Therefore if there be not three Persons in the Godhead Man's Salvation cannot be wrought out If there be no second Person in the Trinity then there is no Redeemer If no third Person then there is no Comforter And so the Plank is taken away by which we should get to Heaven 2. It confutes the execrable Opinion of the Socinians who deny the Divinity of the Lord Jesus they make him only to be a Creature of an higher Rank As the Papists blot out the Second Commandment so the Socinians would the Second Person in the Trinity If to oppose Christ's Members be such a sin what is it to oppose Christ himself 1. Jesus Christ is coequal with God the Father Phil. 2.6 He thought it no robbery to be equal with God 2. He is coeternal with God the Father Prov. 8.23 I was from the beginning for else there was a time when God was without a Son and so he should be no Father nay else there was a time when God was without his glory for Christ is the brightness of his Fathers glory Hebr. 1.3 3. He is coessential with God the Father The Godhead subsists in Christ Col. 2.9 In whom dwells all the fulness of the Godhead bodily 'T is said not only Christ was with God before the beginning but he was God John 1.1 and 1 Tim. 3.16 God manifest in the flesh The Title of Lord so often given to Christ in the New Testament doth answer to the Title of Jehovah in the Old Testament Deut. 6.5 Matth. 22.37 so that Christ hath a
Coeternity and Consubstantiality with his Father Iohn 10.30 I and my Father are One It were a Blasphemy for any Angel to speak thus Yet further to prove Christ's Godhead consider 1. the glorious incommunicable Attributes belonging to God the Father are ascribed to Christ. 1. Is God the Father Omnipotent so is Jesus Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty Rev. 1.8 he Creates Col. 1.16 2. Is God the Father infinitely Immense filling all places Ier. 23.24 so is Jesus Christ. While Christ was on the Earth by his bodily presence he was at the same time in the bosom of his Father Iohn 3.13 in regard of his Divine presence 2. The same Iura Regalia or Prerogatives Royal which belong to God the Father belong also to Christ. 1. Doth God the Father seal Pardons this is a Flower of Christ's Crown Matth. 9.2 Thy sins be forgiven thee Nor doth Christ only remit sin organicè as Ministers do by virtue of a Power delegated to them from God but Christ doth it by his own Power and Authority 2. Is God the Father the adequate Object of Faith is he to be believed in so is the Son Iohn 14.1 3. Doth Adoration belong to God the Father so it doth to the Son Hebr. 1.6 Let all the Angels of God worship him How Sacrilegious therefore is the Socinian who would rob Christ of the best Flower of his Crown his Godhead they that deny Christ to be God must greatly wrest or else deny the Scripture to be the Word of God 3. It confutes the Arrians who deny the Holy Ghost to be God The Eternal Godhead subsists in the Holy Ghost Iohn 16.13 He shall guide you into all Truth Christ speaks not there of an Attribute but a Person And that the Godhead subsists in the Person of the Holy Ghost appears thus The Spirit who gives diversity of Gifts is said to be the same Lord and the same God 1 Cor. 12.5 6. The black and unpardonable sin is said in a special manner to be committed against the Godhead subsisting in the Holy Ghost Matth. 12.32 The mighty power of God is made manifest by the Holy Ghost He changeth the Hearts of Men. The Devil would have Christ prove himself to be God by turning Stones into Bread but thus the Holy Ghost shews his Godhead by turning Stones into Flesh Ezek. 36.26 I will take away the stony heart and give you an heart of flesh Yet further the power and Godhead of the Holy Ghost appeared in the effecting the glorious Conception of our Lord Jesus Christ the very Shadow of the Holy Ghost made a Virgin conceive Luke 1.35 The Holy Ghost works Miracles which transcend the sphere of Nature as raising the Dead Rom. 8.11 to him belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Worship our Souls and Bodies are the Temples of the Holy Ghost 1 Cor. 6.19 in which Temples he is to be worshipped vers 20. We are baptized in the Name of the Holy Ghost therefore either we must believe his Godhead or renounce our Baptism in his Name Methinks it were enough for such Men as have not so much as heard whether there be an Holy Ghost or no Acts 19.2 to deny his Deity but that any who go for Christians should deny this Article of their Creed seems to me very strange They who would wittingly and willingly blot out the third Person shall have their Names blotted out of the Book of Life Use 2. of Exhortation 1. Believe this Doctrine the Trinity of Persons in the Unity of Essence The Trinity is purely an Object of Faith The Plumb-line of Reason is too short to fathom this Mystery but where Reason cannot wade there Faith must swim There are some Truths in Religion may be demonstrated by Reason as that there is a God but the Trinity of Persons in Unity of Essence is wholly Supernatural and must be believed by Faith This Sacred Doctrine though it be not against Reason yet it is above Reason Those illuminated Philosophers that could find out the Causes of things and discourse of the Magnitude and Influence of the Stars the Nature of Minerals could never by their deepest Search find out the Mystery of the Trinity This is of Divine Revelation and must be adored with humble believing we can be no good Christians without the firm belief of the Trinity How can we pray to God the Father but in the Name of Christ and through the help of the Spirit Believe the glorious Trinity How are the Quakers to be abhorr'd who go under the Name of Christians yet undervalue and renounce Jesus Christ. I have read of some of the Quakers who speak thus We deny the Person of him whom you call Christ and affirm That they who expect to be saved by that Christ without will be damned in that Faith Could the Devil himself speak worse Blasphemy they would pull up all Religion by the Roots and take away that Corner-stone on which the Hope of our Salvation is built 2. If there be one God subsisting in three Persons then let us give 1. Equal Reverence to all the Persons in the Trinity There is not more or less in the Trinity the Father is not more God then the Son and Holy Ghost There is an Order in the Godhead but no Degrees one Person hath not a Majority or Supereminency above another therefore we must give equal Worship to all the Persons Iohn 5.23 That all Men should honour the Son as they honour the Father Adore Unity in Trinity 2. Obey all the Persons in the blessed Trinity for all of them are God 1. Obey God the Father His words either preceptive or minatory must be observed Christ himself as Man obeyed God the Father Iohn 4.34 much more then must we Deut. 27.10 2. Obey God the Son Psalm 2.12 Kiss the Son lest he be angry Kiss him with a kiss of Obedience Christ's Commands are not grievous 1 Iohn 5.3 Nothing he commands but is for our interest and benefit O then kiss the Son Why do the Elders throw down their Crowns at the feet of Christ and fall down before the Lamb Rev. 4.10 11. but to testifie their Subjection and to profess their Readiness to serve and obey him 3. Obey God the Holy Ghost our Souls are breath'd into us by the glorious Spirit Iob 33.4 The Spirit of God hath made me Our Souls are adorned by the blessed Spirit Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost Nay more the Spirit of God sanctified Christ's Humane Nature he united it with the Divine and fitted the Man Christ to be our Mediator Well then doth this third Person in the Trinity the Holy Ghost deserve to be obeyed he is God and this Tribute of Homage and Obedience is to be paid him by us Of the CREATION Quest. VII WHat are the Decrees of God The Decrees of God are his eternal purpose according to the counsel of his own will whereby for his own
the Gospel the Wonder of Angels the Joy and Triumph of Saints The Name of Christ is sweet it is as Musick in the Ear Honey in the Mouth and a Cordial at the Heart I shall wave the Context and only speak of that which concerns our present Purpose Having discours'd of the Covenant of Grace I shall speak now of the Mediator of the Covenant and the Restorer of lapsed Sinners IESUS the Mediator of the Covenant There are several Names and Titles in Scripture given to Christ as the Great Restorer of Mankind 1. Sometimes he is called a Saviour Matth. 1.21 His name shall be called Iesus The Hebrew word for Jesus Ioshuang signifies a Saviour and whom he saves from Hell he saves from Sin where Christ is a Saviour he is a Sanctifier Matth. 1.21 He shall save his people from their sins There is no other Saviour Acts 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is there salvation in any other As there was but one Ark to save the World from drowning so there is but one Jesus to save Sinners from damning As Naomi said to her Daughters-in-law Ruth 1.11 Are there yet any more sons in my womb So hath God any other Sons in the Womb of his Eternal Decree to be Saviours to us besides Christ Job 28.13 Where shall wisdom be found the deep saith it is not in me and the sea saith it is not with me Let me allude Where shall Salvation be found The Angel saith it is not in me Morality saith it is not in me the Ordinance saith it is not in me Christ alone is the Well-spring of Life the Ordinance is the Conduit-pipe that conveys Salvation but Christ is the Spring that feeds it Neither is there salvation in any other 2. Sometimes Christ is called a Redeemer Isa. 59.20 The redeemer shall come to Sion Some understand it of Cyrus others of an Angel but the most ancient Iewish Doctors understand it of Christ the Redeemer of the Elect Job 19.25 My redeemer liveth The Hebrew word for Redeemer Goel signifies such an one as is near a Kin and hath Right to redeem a Mortgage So Christ is near a kin to us being our Elder Brother therefore hath the best right to redeem us 3. Christ is called a Mediator in the Text Iesus the mediator of the new covenant The Greek word for Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a middle Person one that doth make up the breach between two disagreeing Parties God and we were at Variance by Sin now Christ doth Mediate and Umpire between us he reconciles us to God through his Bloud therefore is call'd the Mediator of the New Covenant There is no way of Communion and Intercourse between God and Man but in and through a Mediator Christ takes away the Enmity in us and the Wrath in God and so makes Peace nor is Christ only a Mediator of Reconciliation but Intercession Heb. 9.24 Christ is entred not into the holy place made with hands but into heaven itself now to appear in the presence of God for us The Priest when he had slain the Sacrifice was to go with the Bloud before the Altar and Mercy-seat and show it to the Lord. Now in Christ our Blessed Mediator consider two things 1. His Person 2. His Graces 1. His Person His Person is amiable he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all made up of Love and Beauty He is the Effigies of his Father Heb. 1.3 The express image of his person Consider 1. Christ's Person in two Natures 2. His two Natures in one Person 1. Christ's Person in two Natures 1. Look upon his Humane Nature as Incarnate The Valentinians deny his Humane Nature but Joh. 1.14 The Word was made Flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is spoken of Christ the promised Messiah Christ took our Flesh that the same Nature which sinned might suffer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word made flesh that through the Glass of his Humane Nature we might look upon God Quest. Why is Christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Resp. Because as a Word is the Interpreter of the Mind and reveals what is in a Man's breast so Jesus Christ reveals his Father's Mind to us concerning the great Matters of our Salvation Iohn 1.18 Were it not for CHRIST's Manhood the sight of the Godhead would be formidable to us but through Christ's Flesh we may look upon God without Terrour And Christ took our Flesh that he might know how to pity us he knows what it is to be faint sorrowful tempted Psal. 103.14 He knows our frame And he took our Flesh that he might as Austin saith Ennoble our Humane Nature with Honour Christ having married our Flesh hath exalted it above the Angelical Nature 2. Look upon Christ's Divine Nature Christ may fitly be compared to Iacob's Ladder Gen. 28.12 which reached from Earth to Heaven Christ's Humane Nature was the foot of the Ladder which stood upon Earth his Divine Nature the top of the Ladder which reached to Heaven This being a grand Article of our Faith I shall amplifie I know the Arians Socinians Ebionites would rob Christ of the best Jewel of his Crown his Godhead but the Apostolical Nicene Athanasian Creed affirm Christ's Deity to this the Churches of Helvetia Bohemia Wittembergh Transylvania c. give their full Consent and the Scripture is clear for it He is call'd the Mighty God Isa. 9.6 El Gibber and in him dwells the fulness of the Godhead Col. 2.9 He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same Nature and Essence with the Father So Athanasius Basil Chrysostom 1. Is God the Father call'd Almighty so is Christ Rev. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty 2. Is God the Father the Heart-searcher so is Christ Ioh. 2.25 He knew their thoughts 3. Is God the Father Omnipresent so is Christ Joh. 3.13 The Son of man which is in heaven Christ as God was then in Heaven when as Man he was upon the Earth Quest. Is God Eternal Resp. Christ is the Everlasting Father Isa. 9.6 which Scripture may be urged against the Cerinthian Hereticks who deny'd the Pre-existency of Christ's Godhead and held that Christ had no being till he derived it from the Virgin Mary 4. Doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Worship belong to the first Person in the Trinity so it doth to Christ Ioh. 5.23 Heb. 1.6 Let all the angels of God worship him 5. Is Creation proper to the Deity This is a Flower of Christ's Crown Col. 1.16 By him were all things created 6. Is Invocation proper to the Deity This is given to Christ Acts 7. Lord Iesus receive my spirit 7. Is Recumbency and Trust peculiar to God the Father This is given to Christ Joh. 14.1 Ye believe in God believe also in me Christ must needs be God not only that the Divine Nature might support the Humane from sinking under God's Wrath but also to give Value and Weight to his
any man should boast Eph. 2.9 But the Papists say The Works done by an unregenerate Man indeed cannot justify him but works done by a regenerate Man may justify This is most false as may be proved both by Example and Reason 1. By Example Abraham was a regenerate Man but Abraham was not justified by Works but by Faith Rom. 4.3 Abraham believed God and it was counted to him for righteousness 2. By Reason How can those Works justify us which defiles us Isa. 64.6 Our righteousnesses are as filthy rags Bona opera non praecedunt justificationem sed sequuntur justificatum Good Works are not an Usher to go before Iustification but an Handmaid to follow it Object But doth not the Apostle Iames say Abraham was justified by works Resp. The answer is easie Works declare us to be righteous before Men but they do not make us righteous before God Works are Evidences of our Iustification not Causes This Name only must be graven upon the Golden Plate of our High Priest Christ The LORD our righteousness 2. Use of Exhortation Branch 1. Adore the infinite Wisdom and Goodness of God to find out such a way to justify us by rich Grace and precious Bloud We were all involved in Guilt none of us could plead Not Guilty and being Guilty we lay under a Sentence of Death now that the Judge himself should find out a way to justify us and the Creditor himself contrive a way to have the Debt paid and not distress the Debtor this may fill us with Wonder and Love The Angels admire the Mystery of Free-grace in this new way of Justifying and Saving lost Man 1 Pet. 1.12 and should not we who are nearly concerned in it and on whom the Benefit is devolved cry out with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the Wisdom and Knowledge of God! c. Branch 2. Labour for this high Priviledge of Justification There is Balm in Gilead Christ hath laid down the Price of our Justification viz. His Bloud and he offers himself and all his Merits to us to justifie he invites us to come to him he hath promised to give his Spirit to inable us to do what is required Why then Sinners will ye not look after this great Priviledge of Iustification Do not starve in the midst of Plenty do not perish when there is a Remedy to save you Would not he be thought to be distracted if having a Pardon offered him only upon the Acknowledgment of his Fault and promising Amendment he should bid the Prince keep his Pardon to himself for his part he was in love with his Chains and Fetters and would dye Thou who neglectest Iustification offered thee freely by Christ in the Gospel art this distracted Person Is the Love of Christ to be slighted Is thy Soul and Heaven worth nothing O then look after Iustification through Christ's Bloud Consider 1. The necessity of being justified If we are not justified we cannot be glorified Rom. 8.30 Whom he justified them he also glorified He who is Outlawed and all his Goods confiscated must be brought into Favour with his Prince before he can be restored to his former Rights and Liberties So we must first have our Sins forgiven and be brought into God's Favour by Iustification before we can be restored to the Liberty of the Sons of God and have Right to that Happiness we forfeited in Adam 2. The Utility and Benefit By Iustification we enjoy Peace in our Conscience a richer Jewel then any Prince wears in his Crown Rom. 5.1 Being justified by faith we have peace with God Peace can sweeten all Afflictions it turns our Water into Wine How happy is a justified Person who hath the Power of God to guard him and the Peace of God to comfort him Peace flowing from Iustification is an Antidote against the Fear of Death and Hell Rom. 8.34 It is God that justifies who is he that condemneth Therefore labour for this Iustification by Christ this Priviledge is obtain'd by believing in Christ Acts 13.39 By him all that believe are justified And Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his bloud Faith unites us to Christ and having Union with his Person we partake of his Merits and the glorious Salvation which comes by him Use 3. Comfort to the Justified 1. It is Comfort in case of Failings Alas how defective are the Godly they come short in every Duty But though Believers should be humbled under their Defects yet not despond they are not to be justifi'd by their Duties or Graces but the Righteousness of Christ. Their Duties are mixed with Sin but that Righteousness which justifies them is a perfect Righteousness 2. Comfort in case of hard Censures The World censures the People of God for Proud and Hypocritical and the Troublers of Israel but though Men censure and condemn the Godly yet God hath justified them And as he hath now justified them so at the Day of Judgment he will openly justifie them and pronounce them Righteous before Men and Angels And God is so just and holy a Judge that having once justified his People he will never condemn them Pilate justified Christ I find no fault in him yet after this he condemned him But God having publickly justified his Saints he will never condemn them Whom he justified them he also glorified Of ADOPTION Joh. 1.12 To them he gave power to become the sons of GOD. HAving spoken of the great Points of Faith and Justification the next is Adoption 1. The Qualification of the Persons As many as received him Receiving is put for Believing as is clear by the last words To them that believe in his name 2. The Specification of the Priviledge To them he gave power to become the sons of God The Greek word for Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Dignity and Prerogative he dignified them to become the Sons of God Our Sonship differs from Christ's Sonship Christ was the Son of God by Eternal Generation a Son before time but our Sonship is 1. By Creation Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring This is no Priviledge Men may have God for their Father by Creation yet have the Devil for their Father 2. Our Sonship is by Adoption So in the Text He gave them power to become the sons of God Adoption is twofold 1. External and Federal So those who live in a visible Church and make a Profession of God are Sons Matth. 8.12 The children of the kingdom shall be cast out 2. Real and Gracious So they are Sons who are GOD's Favourites and are Heirs of Glory Before I proceed to the Questions I shall lay down three Positions 1. Adoption takes in all Nations At first Adoption was confined to the People of the Iews they only were grafted in to the true Olive and were dignified with glorious Priviledges Rom. 9.4 Who are Israelites to whom pertaineth
had a Son of his own Men adopt because they want Children and desire to have some to bear their Name but that God should adopt us when he had a Son of his own the Lord Iesus here is the Wonder of Love Christ is call'd God's dear Son Col. 1.13 A Son more worthy then the angels Heb. 1.4 Being made so much better then the angels Now when God had a Son of his own such a Son here is the Wonder of God's Love in adopting us We needed a Father but he did not need Sons 2. Consider what we were before God did adopt us We were very deformed a Man will scarce adopt him for his Heir that is crooked and ill-favoured but that hath some Beauty Mordecai adopted Esther because she was fair But we were in our Bloud and then God adopted us Ezek. 16.6 When I saw thee polluted in thy bloud it was the time of love God did not adopt us when we were bespangled with the Jewels of Holiness and had the Angels Glory upon us but when we were black as Aethiopians diseased as Leapers then it was the time of Love 3. That God should be at so great Expence in adopting us When Men adopt they have only some Deed seal'd and the thing is effected but when God adopts it puts him to a far greater Expence it seâ—s his Wisdom a work to find out a way to adopt us It was no easie thing to make the Heirs of Wrath Heirs of the Promise And when God had found out a way to adopt it was no easie way our Adoption is purchased at a dear Rate When God was about to make us Sons and Heirs he could not Seal the Deed but by the Bloud of his own Son Here is the Wonder of God's Love in adopting us that he should be at all this Expence to bring this work about 4. That God should adopt his Enemies If a Man adopts another for his Heir he will not adopt his mortal Enemy but that God should adopt us when we were not only Strangers but Enemies Here is the Wonder of Love for God to have pardoned his Enemies had been much but to adopt them for his Heirs this sets the Angels in Heaven a wondring 5. That God should take great Numbers out of the Devil's Family and adopt them into the Family of Heaven Christ is said to bring many sons to glory Heb. 2.10 Men adopt usually but one Heir but God is resolved to encrease his Family he brings many Sons to Glory God's adopting Millions is the Wonder of Love Had but one been adopted all of us might have despair'd but he brings many Sons to Glory this opens a Door of Hope to us 6. That God should confer so great Honour upon us in adopting us David thought it no small Honour that he should be a King's Son-in-law 1 Sam. 18.18 But what Honour to be the Sons of the High God And the more Honour God hath put upon us in adopting us the more he hath magnified his Love towards us What Honour that God hath made us so near in Alliance to him Sons of God the Father Members of God the Son Temples of God the Holy Ghost that he hath made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels Matth. 22.30 Nay in some sence superiour to the Angels all proclaims the Wonder of God's Love in adopting us Branch 2. See the sad Condition of such as live and dye in Unbelief they are not the Sons of God To as many as received him he gave power to become the sons of God even to them that believe in his name No Faith no Sonship Unbelievers have no Sign on Sonship they know not God all God's Children know their Father but the Wicked do not know him Jer. 9.3 They proceed from evil to evil and know not me saith the Lord. Unbelievers are dead in Trespasses Eph. 2.1 God hath no dead Children and not being Children they have no Right to inherit 2. Use of Tryal Try whether we are adopted all the World is divided into these two Ranks either the Sons of God or the Heirs of Hell Joh. 1.12 To them he gave power to become the sons of God Let us put ourselves on a Tryal it is no sign we are adopted Sons because we are Sons of Godly Parents The Iews boasted that they were Abraham's Seed Ioh. 8.33 they thought they must needs be good because they came of such an Holy Line But Adoption doth not come by Bloud we see many godly Parents have wicked Sons Abraham had an Ishmael Isaac an Esau. The Corn that is sown pure yet brings forth Grain with an Husk He who himself is Holy yet the Child that springs from his Loins is Unholy So that as Hierom Non nascimur filii We are not God's Sons as we are born of godly Parents but by Adoption and Grace Well then let us try if we are the adopted Sons and Daughters of God First Sign of Adoption Obedience a Son obeys his Father Jer. 35.5 I set before the sons of the house of the Rechabites pots full of wine and cups and said unto them Drink ye Wine But they said We will drink no wine for Ionadab the son of Rechab our father commanded us saying Ye shall drink no wine So when God saith Drink not in Sin 's enchanted Cup an adopted Child saith My Heavenly Father hath commanded me I dare not Drink A gracious Soul doth not only believe God's Promise but obey his Command And true Child-like Obedience must be Regular which implies three things 1. It must be done by a right Rule Obedience must have the Word for its Rule Lydius Lapis Isa. 8.20 To the law to the testimony If our Obedience be not according to the Word it is offering up strange Fire it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship and God will say Who hath required this at your hand The Apostle condemns worshipping of Angels which had a show of Humility Col. 2.18 The Iews might say they were loath to be so bold as to go to God in their own Persons they would be more humble and prostrate themselves before the Angels desiring them to be their Mediators to God Here was a show of Humility in their Angel-worship but it was abominable because they had no Word of God to warrant it It was not Obedience but Idolatry Child-like Obedience is that which is consonant to our Father 's revealed Will. 2. It must be done from a right Principle i. e. The noble Principle of Faith Rom. 16.26 The obedience of faith Quicquid decorum est ex fide proficiscitur Aug. A Crab-tree may bear Fruit fair to the Eye but it is sowr because it doth not come from a good Root A Moral Person may give God outward Obedience and to the Eyes of others it seems glorious but his Obedience is sowr because it comes not from that sweet and pleasant Root of Faith A Child of God gives him the Obedience of Faith and that
it Light Feathery Christians flote in Vanity they mind not the Day of Judgment but Serious Spirits sink deep into the Thoughts of it 1. The Meditation of this Last Day would make us very sincere We would then labour to approve our Hearts to God the great Judge and Umpire of the World 'T is easie to carry it fair before Men but there is no Dissembling or Prevaricating with God he sees what the Heart is and will accordingly pass his Verdict 2. The Meditation of Christ's coming to judge us would keep us from Iudging our Brethren We are apt to judge others as to their Final State which is for Men to step into Christ's Place and take his Work out of his Hand Iam. 4.12 Who art thou that judgest another Thou that passest a rash Sentence upon another thou must come thy self shortly to be judged and then perhaps he may be Acquitted and thou Condemned Bran. So demean and carry your selves that at the Day of Judgment you may be sure to be acquitted and have those glorious Privileges the Saints shall be Crowned with Quest. How is that Resp. 1. If you would stand acquitted at the Day of Judgment then First labour to get into Christ Phil. 3.9 That I may be found in him Faith implants us into Christ it in garrisons us in him and then there 's no Condemnation Rom. 8.1 There 's no standing before Christ but by being in Christ. Secondly Labour for Humility 'T is a kind of Self-Annihilation 2 Cor. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though I be nothing Christian hast thou Parts and Abilities and dost thou cover them with the Vail of Humility As Moses when his Face shined put a Vail over it If thou art Humble thou shalt be acquitted at the Day of Judgment Iob 22.29 He shall save the Humble Person An Humble Man judgeth himself for his Sins and Christ will acquit them who judge themselves 2. If you would stand acquitted at the last Day then keep a clear Conscience Do not load your selves with Guilt and furnish your Judge with matter against you The Lord saith Paul hath appointed a Day in which he would judge the World Acts 17.21 And how would Paul fit himself for that Day Acts 24.16 Herein I exercise my Self to have always a Conscience void of Offence towards God and towards Man Be careful of the First and Second Table be Holy and Just. Have Hearts without false Aims and Hands without false Weights keep Conscience as clear as your Eye that no Dust of Sin fall into it They that sin against Conscience will be shy of their Judge Such as take in Prohibited Goods cannot endure to see the Searchers that are appointed to open their Packs Christian thy Pack will be opened at the last Day I mean thy Conscience and Christ is Searcher to see what Sins what Prohibited Goods thou hast taken in and then he proceeds to Judgment Oh be sure to keep a good Conscience this is the best way to stand with boldness at the Day of Judgment The Voice of Conscience is the Voice of God if Conscience doth upon just Grounds acquit us God will acquit us 1 Iohn 3.21 If our heart condemn us not then have we confidence towards God 3. If you would stand acquitted at the last Day then trade your Talents for God's Glory Lay out your selves for God Honour him with your Substance Relieve Christ's Members This is the way to be acquitted He that had Five Talents Traded them and made them Five Talents more His Lord said unto him Well done Good and Faithful Servant Matt. 25.21 4. If you would stand acquitted at the Day of Judgment get an intire Love to the Saints 1 Iohn 3.14 We know we are passed from Death to Life c. Love is the truest Touch-stone of Sincerity To love Grace for Grace shews the Spirit of God to be in a Man Doth Conscience witness for you Are you perfum'd with this sweet Spice of Love Do you delight most in those whom the Image of God shines Do you reverence their Graces Do you bear with their Infirmities A Blessed Evidence that you shall be acquitted in the Day of Judgment We know that we have passed from Death to Life because we love the Brethren Of Obedience to God's Revealed Will. Deut. 27.9 10. Take heed and hearken O Israel This Day thou art become the People of the Lord thy God thou shalt therefore obey the Voice of the Lord thy God and do his Commandments Quest. WHat is the Duty that God requireth of Man Resp. Obedience to his Revealed Will. It is not enough to Hear God's Voice but we must Obey Obedience is a part of that Honour we owe to God Mal. 1.6 If I am a Father where is my Honour Obedience carries in it the Life-Blood of Religion Obey the Voice of the Lord thy God and do his Commandments Obedience without Knowledge is Blind and Knowledge without Obedience is Lame Rachel was fair to look upon but being barren said Give me Children or I die So if Knowledge doth not bring forth the Child of Obedience it will Dye 1 Sam. 15.22 To obey is better than Sacrifice Saul thought 't was enough for him to offer Sacrifice though he disobeyed God's Command No to obey is better than Sacrifice God disclaims Sacrifice if Obedience be wanting Ier. 7.22 I spake not to your Fathers concerning Burnt-Offerings but this thing commanded I them saying Obey my Voice Not but that God did enjoyn those Religious Rights of Worship but the meaning is God looked chiefly at Obedience without which Sacrifice was but Devout Folly The end why God hath given us his Law is Obedience Levit. 18.4 Ye shall do my Iudgments and keep my Ordinances Why doth a King publish an Edict but that it may be observed Quest. 1. What is the Rule of Obedience Resp. The Written Word That is proper Ocedience which the Word requires our Obedience must correspond with the Word as the Copy with the Original To seem to be zealous if it be not according to the Word is not Obedience but Will-worship Popish Traditions which have no Footing in the Word are abominable and God will say quis quaesivint haec Who hath required this at your Hand Isa. 1.12 The Apostle condemns the Worshipping of Angels which had a shew of Humility Col. 2.18 The Jews might say they were loath to be so bold as to go to God in their own Persons they would be more Humble and prostrate themselves before the Angels and desire them to present their Petitions to God This shew of Humility was hateful to God because there was no Word to warrant it Quest. 2. What are the Right Ingredients into our Obedience to make it acceptable Or how must it be qualified Resp. 1. Obedience must be cum animi prolubio Free and Chearful else it is Pennance not Sacrifice Isa. 1.19 If ye be Willing and Obedient though we serve God with Weakness let it be with
our strength lay But in a true Gospel Sense we may so obey the Moral Law as to find Acceptance Which Gospel-Obedience consists in a Real Endeavour to observe the whole Moral Law Psal. 119.166 I have done thy Commandments Not I have done all I should do but I have done all I am able to do and wherein our Obedience comes short we look up to the perfect Righteousness and Obedience of Christ and hope for Pardon through his Blood This is Evangelically to obey the Moral Law which though it be not to Satisfaction yet it is to Acceptation Thus I have done with the first The Preface to the Preface God spake all these words I should now come to the second the Preface it self to the Commandments I am the Lord thy God c. Of the Commandments Exod. 20.2 I am the Lord thy God c. 2. THE Preface it self which consists of three parts 1. I am the Lord thy God 2. Which have brought thee out of the Land of Egypt 3. Out of the House of Bondage 1. I am the Lord thy God Where we have a Description of God 1. By his Essential Greatness I am the Lord 2. By his relative Goodness Thy God 1. By his essential greatness I am the Lord or as in the Hebrew Iehovah This name of God sets forth his Majesty Sanctius habitum fuit saith Buxtorf the name Iohavah was had in more Reverence among the Jews than any other name of God it signifies Gods Self-sufficiency Eternity Independency Immutability Mal. 3.6 Use 1. If God be Iehovah the Fountain of being who can do what he will let us fear this great Lord Deut. 28.58 That thou maist fear Hashem Hanicbad Jehovah this glorious and fearful name Jehovah Use 2. If God be Iehovah the supream Lord then it condemns the Blasphemous Papists who speak after this manner Our Lord God the Pope Is it a Wonder the Pope lifts his Tripple Crown above the Heads of Kings and Emperors when he Usurps Gods Title Shewing himself that he is God 2 Thess. 2.4 The Pope goes to make himself Lord of Heaven for he will Canonize Saints there Lord of Earth for with his Keys he doth bind and loose whom he pleaseth Lord of Hell for he can free Men out of Purgatory But God will pull down these Plumes of Pride He will consume this Man of sin with the breath of his mouth and the brightness of his coming 2 Thess. 2.8 Use 3. God is described by his relative goodness Eloeka Thy God Had God only called himself Iehovah it might have terrified us and made us fly from him but when he saith Thy God this may allure and draw us to him This though a Preface to Law is pure Gospel This word Eloeka Thy God is so sweet that we can never suck out all the Hony in it I am thy God not only by Creation but by Election This word Thy God though it was spoken to Israel yet it is a Charter belongs to all the Saints For the further Explication here are three Questions Quest. 1. How God comes to be our God Resp. Through Jesus Christ Christ is a middle Person in the Trinity He is Emanuel God with us He brings two differing Parties together He makes our Nature lovely to God and Gods Nature lovely to us He by his Death causeth Friendship yea Union He brings us within the Verge of the Covenant and so God becomes our God Quest. 2. What doth this imply God being our God Resp. It is comprehensive of all good things God is our strong Tower our Fountain of living Water our Salvation More particularly God being our God implies the sweetest Relation 1. The Relation of a Father 2 Cor. 6.18 I will be a Father unto you A Father is full of tender care for his Child Who doth he settle the Inheritance upon but his Child God being our God will be a Father to us a Father of Mercy 2 Cor. 1.3 the everlasting Father Psal. 9.7 If God be our God we have a Father in Heaven that never dies 2. It imports the Relation of an Husband Isa. 54.5 Thy Maker is thy Husband If God be our Husband he esteems us precious to him as the Apple of his Eye Zech. 2.8 He imparts his Secrets to us Psal. 25.14 He bestows a Kingdom upon us for our Dowry Luke 12.32 Quest. 3. How may we come to know this Covenant-Union That God is our God Resp. 1. By having his Graces planted in us Kings Children are known by their costly Jewels It is not having common Gifts which shews we belong to God many have the Gifts of God without God but it is Grace gives us a true genuine Title to God In particular Faith is Vinculum Unionis the Grace of Union By this we may spell out our Interest in God Faith doth not as the Mariner cast its Anchor downwards but upwards it trusts in the Mercy and Blood of God and trusting in God engageth him to be our God Other Graces make us like God Faith makes us one with him 2. We may know God is our God by having the Earnest of his Spirit in our Hearts 2 Cor. 1.22 God often gives the Purse to the Wicked but the Spirit only to such as he intends to make his Heirs 1. Have we had the Consecration of the Spirit If we have not had the Sealing work of the Spirit have we had the Healing work 1 Iohn 2.20 Ye have an Unction from the Holy One. The Spirit where it is stamps the Impress of its own Holiness upon the Heart It embroiders and bespangles the Soul and makes it all glorious within 2. Have we had the Attraction of the Spirit Cant. 1.4 Draw me we will run after thee Hath the Spirit by its magnetick Vertue drawn our Hearts to God Can we say as Cant. 1.7 O thou whom my Soul loveth Is God our Paradise of Delight Our Segullah or chief Treasure Are our Hearts so chained to God that no other Object can inchant us or draw us away from him 3. Have we had the Elevation of the Spirit Hath it raised our Hearts above the World Ezek. 3.14 The Spirit lifted me up Hath the Spirit made us superna anhelare seek the things above where Christ is Though our Flesh is on Earth is our Heart in Heaven Though live here trade above Hath the Spirit thus lifted us up By this we may come to know that God is our God Where God gives his Spirit for an Earnest there he gives himself for a Portion 3. We may know God is our God if he hath given us the Hearts of Children Have we obediential Hearts Psal. 27.8 Do we subscribe to Gods Commands when his Commands cross our Will A true Saint is like the Flower of the Sun it opens and shuts with the Sun He opens to God and shuts to Sin If we have the Hearts of Children then God is our Father 4. We may know God is ours and we have an Interest in
2 Tim. 4.3 Austin confesseth that before his Conversion he went to hear St. Ambrose rather for his Eloquence than the Spirituality of the matter Ezek. 33.32 Thou art unto them as a very lovely Song of one that hath a pleasant Voice and can play well on an Instrument Many come to the Word only to feast their Ears they like the Melody of the Voice the Mellifluous Sweetness of the Expression the Newness of the Notion Acts 17.21 This is to love the Garnishing of the Dish more than the Food This is to desire to be pleased rather than edifyed Like a Woman that paints her Face but neglects her Health So they paint and adorn themselves with curious Speculations but neglect their Souls Health This hearing doth neither sanctifie the Heart nor the Sabbath 2. Lay aside Prejudice 1. Prejudice against the Truths Preached The Sadduces were prejudiced against the Doctrin of the Resurrection Luke 20.27 2. Prejudice against the Person preaching 1 King 22.8 There is one Micaiah by whom we may enquire of the Lord but I hate him This hinders the Vertue of the Word If a Patient hath an ill Opinion of his Physician he will not take any of his Receipts tho never so good Prejudice in the Mind is like an Obstruction in the Stomach which hinders the Nutritive Vertue of the Meat Prejudice poysons the Word and makes it to lose its Efficacy 3. Lay aside Covetousness Covetousness is in not only getting the World unjustly but loving it inordinately This is a Great Hindrance to the Word Preached The Seed which fell among Thorns was choked Mat. 13.22 An Emblem of the Word being Preached to a Covetous Hearer The Covetous Man is thinking of the World when he is hearing his Heart is in his Shop Ezek. 33.31 They sit before thee as my People and they hear thy Words but their Heart goeth after their Covetousness A Covetous Hearer derides the Word Luke 16.14 The Pharisees who were covetous heard all and they derided him 4. Lay aside Partiality Partiality in hearing is when we like to hear some Truths Preached but not all We love to hear of Heaven but not of Self-denial of reigning with Christ but not of suffering of the more Facil Duties of Religion but not them which are more knotty and difficult as Mortification laying the Ax to the Root and hewing down their Beloved Sin Isa. 30.10 Proyhesie smooth things such as may not grate upon our Conscience Many like to hear of the Love of Christ but not of loving their Enemies They like the Comforts of the Word not the Reproofs Herod heard Iohn Baptist gladly he liked many Truths but not when he spake against his Incest Lay aside Partiality 5. Lay aside Censoriousness Some instead of judging themselves for Sin sit as Judges upon the Preacher Either his Sermon had too much Gall in it or it was too long These will sooner censure a Sermon than practise it God will judge the Judger Mat. 7.1 6. Lay aside Disobedience Rom. 10.21 All the day long have I stretched forth my hands unto a disobedient People 'T is spoken of the Jews God stretched out his Hands in the Preaching of the Word but they rejected Christ. Let there be none among you that wilfully refuse the Counsels of the Word 'T is sad to have an Adders Ear an Adamant Heart Zac. 7.11 12. If when God speaks to us in his Word we are deaf when we speak to him in Prayer he will be dumb III. If you would hear the Word aright have God Ends in hearing Come to the Word to be made better Some have no other end in hearing but because it is in Fashion or to gain Repute or stop the Mouth of Consbience But come to the Word to be made more Holy There 's a great deal of difference between one that goes to a Garden for Flowers to wear in her Bosom and another that goes for Flowers to make Syrups and Medicines of We should go to the Word for a Medicine to cure us as Naaman the Syrian went to Iordan to be healed of his Leprosie 1 Pet. 2.2 Desire the sincere Milk of the Word that ye may grow thereby Come to the Word to be changed into the Similitude of it As the Seal leaves its Print upon the Wax so labour that the Word Preached may leave the Print of its own Holiness upon your Heart Labour that the Word may have such a Vertue upon you as the Water of Jealousie to kill and make fruitful Numb 5.27 That it may kill your Sins and make your Souls fruitful in Grace IV. If you would hear the Word aright come to it with Delight The Word Preached is a Feast of fat things With what Delight do Men come to a Feast The Word Preached anoynts the blind Eye mollifies the Rocky Heart it beats off our Fetters and turns us from the Power of Satan to God Acts 26.18 The Word is the Seed of Regeneration Iam. 1.18 the Engine of Salvation Hear the Word with Delight and Complacency Ier. 15.16 Thy Words were found and I did eat them they were the joy and rejoycing of my Heart Psal. 119.103 How sweet are thy words unto my taste yea sweeter than Honey unto my mouth Yea love that Word which comes most home to the Conscience Bless God when your Corruptions have been met with when the Sword of the Spirit hath divided between you and your Sins Who cares for that Physick which will not work V. If you would hear the Word aright mix it with Faith Believe the Verity of the Word Preached that it is that Word by which you must be judged and not only give Credence to the Word Preached but learn to apply it to your own Souls Faith concocts the Word and turns it into Spiritual Nourishment Many hear the Word but it may be said of them as Psal. 106.24 They believed not his Word As Melancton once said to some of the Italians Ye Italians Worship God in the Bread when ye do not believe him to be in Heaven So many hear God's Word but do not believe that God is they question the Truth of his Oracles If we do not mix Faith with the Word it is like leaving out the Chief Ingredient in a Medicine which makes it ineffectual Unbelief hardens Mens Hearts against the Word Acts 19.9 Divers were hardened and believed not Men hear many Truths delivered concerning the Preciousness of Christ the Beauty of Holiness the Felicity of a Glorified Estate but if through Unbelief and Atheism they question these Truths we may as well speak to the Stones and Pillars of the Church as to them That Word which is not Believed can never be Practised Vbi male creditur ibi nec benè vivitur Unbelief makes the Word Preached of no effect Heb. 9.2 The Word preached did not profit not being mixed with Faith in them that heard it The Word to an Unbeliever is like Dioscordium put into a Dead Man's Mouth which
loseth all its Vertue If there be any Unbelievers in our Congregations what shall Ministers say to God at the last Day Lord we have preached to the People thou sentest us to we showed them our Commission we declared unto them the whole Counsel of God but they believed never a Word we spake We told them what would be the Fruit of Sin but they would drink their Sugared Draught tho there was Death in the Cup Lord we are free from their Blood God forbid that ever Ministers should make this Report to God of their People But this they must be forc'd to do if People live and die in Unbelief Would you sanctifie a Sabbath in hearing the Word aright Hear the Word with Faith The Apostle puts these two together Belief and Salvation Heb. 10.39 We are of them that believe to the Saving of the Soul VI. If you would hear the Word aright hear it with meek Spirits Iam. 1.21 Receive the Word in mansuetudine with meekness Meekness is a submissive Frame of Heart to the Word Contrary to this Meekness is Fierceness of Spirit when Men rise up in a Rage against the Word As if the Patient should be angry with the Physician when he gives him a Receipt to purge out his bad Humours Acts 7.54 When they heard this they were cut to the Heart and gnashed on Stephen with their Teeth 2 Chron. 16.10 Asa was wroth with the Seer and put him in a Prison-House Pride and Guilt make Men â—ret at the Word What made Asa storm so but Pride He was a King and thought he was too good to be told of his Sin What made Cain so angry when God said to him Where is Abel thy Brother Saith he Am I my Brothers Keeper What made him so touchy but Guilt He had embrued his Hands in his Brothers Blood If you would hear the Word aright lay down your Passions Receive the Word with Meekness get humble Hearts to submit to the Truths delivered God takes the meek Person to be his Scholar Psal. 25.9 The Meek will he teach his way Meekness makes the Word Preached to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an engrafted Word Iam. 1.21 A good Cion grafted into a Bad Stock changeth the Nature of it and makes it bear sweet and generous Fruit. So when the Word Preached is grafted into Man's Heart it sanctifies them and makes them bring forth the sweet Fruits of Righteousness By Meekness it becomes an engrafted Word VII If you would hear the Word aright be not only attentive but retentive Lay the Word up in your Memories and Hearts Luke 8.15 The Seed on the good Ground are they who having heard the Word keep it The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep signifies to hold the Word fast that it doth not run from us If the Seed be not kept in the Ground but is presently washed away it is sown to little purpose So if the Word Preached be not kept in your Memories and Hearts it is Preached in vain Many People have Memories like leaking Vessels the Word goes out as fast as it comes in How can it profit If a Treasure be put in a Chest and the Chest be not lock'd it may easily be taken out A bad Memory is like a Chest without a Lock the Devil can easily take out all the Treasure Luke 8.12 Then comes the Devil and takes away the Word out of their Hearts Labour to keep in Memory the Truths you hear The things we esteem we are not so apt to forget Will a Bride forget her Iewels Ier. 2.32 Can a Maid forget her Ornaments Did we prize the Word more we should not so soon forget it If the Meat doth not stay in the Stomach but comes up as fast as we eat it it cannot nourish So if the Word stays not in the Memory but is presently gone it can do the Soul but little good VIII If you would hear aright practise what you hear Practice is the Life of all Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life Bare Hearing will be no Plea at the Day of Judgment Lord I have heard so many Sermons But God will say What Fruits of Obedience have ye brought forth The Word we Preach is not only to inform you but to reform you not only to mend your Sight but to mend your Pace in the way to Heaven A good Hearer is like the Helitropium c. it opens and shuts with the Sun to God against Sin Now that you may sanctifie a Sabbath by Hearing 1. If you do not hear the Word aright you lose all your Labour How many a weary Step have you taken Your Body hath been crowded your Spirit faint if you are not bettered by hearing if you are as proud as vain as earthly as ever all your hearing is lost You would be loth to Trade in vain and why not as well to hear Sermons in vain Iob 9.29 Why then labour I in vain Put this Question to thy own Soul Why labour I in vain Why do I take all this Pains to hear yet have not the Grace to practise I am as bad as ever why then labour I in vain 2. If you hear the Word and are not bettered by it you are like the Salamander in the Fire not hotter your hearing will encrease your Condemnation Luke 12.47 That Servant which knew his Lord's Will and did it not shall be beaten with many Stripeâ— We pity such as know not where to hear it will be worse with such as care not how they hear To graceless disobedient Hearers every Sermon will be a Faggot to heat Hell It 's sad to go loaden to Hell with Ordinances O beg the Spirit to make the Word Preached effectual Ministers can but speak to the Ear the Spirit speaks to the Heart Acts 10.44 While Peter spake the Holy Ghost sell upon all them that heard the Word V. Having heard the Word in an Holy and Spiritual manner for the further Sanctification of the Sabbath confer of the Word We are forbid on this Day to speak our own Words Isa. 58.14 but we must speak of God's Word Speak of the Sermon as you sit together This is one part of sanctifying the Sabbath Good Discourse brings holy Truths into our Memories and fastens them upon our Hearts Mal. 3.17 Then they that feared the Lord spake often one to another There is a great Power and Efficacy in good Discourse Iob 6.25 How forcible are right words By holy Conference on a Sabbath one Christian helps to warm another when he is frozen to strengthen another when he is weak Latimer confessed he was much furthered in Religion by having Conference with Mr. Bilny the Martyr Psal. 119.172 My Tongue shall speak of thy Word One reason why Preaching the Word on a Sabbath doth no more good is because there is so little good Conference Few speak of the Word they have heard as if Sermons were
they disparage Christ's Merits I may say as Gal. 5.4 Christ is become of no effect to them This I affirm Such as advance the Power of their Will in matters of Salvation without the Medicinal Grace of Christ do absolutely put themselves under the Covenant of Works And now I would ask them Can they perfectly keep the Moral Law Malum oritur ex quolibet defectu If there be but the least Defect in their Obedience they are gone For one sinful Thought the Law of God curseth them and the Justice of God arraigns them Confounded be their Pride who cry up the Power of Nature as if by their own inherent Abilities they could rear up a Building the top whereof should reach to Heaven 2 d. Br. It confutes a sort of People that brag of Perfection and according to that Principle they can keep all God's Commandments perfectly I would ask these Have they at no time a vain Thought come into their Mind if they have then they are not perfect The Virgin Mary was not perfect tho' her Womb were pure being overshadowed with the Holy Ghost yet her Soul was not perfect Christ doth tacitly imply a Failing in her Luke 2.49 And are they more perfect than the Blessed Virgin was Such as hold Perfection need not confess Sin David confessed Sin Psal. 32.6 And Paul confessed Sin Rom. 7.24 But they are got beyond David and Paul they are perfect they never transgress and where there is no Transgression what needs Confession 2. If they are perfect they need not ask Pardon They can pay God's Justice what they owe therefore what need they pray Forgive us our Debts O that the Devil should rock Men so fast asleep as to make them dream of Perfection And whereas they bring that Phil. 3.15 Let us therefore as many as be Perfect be thus minded Answ. Perfection there is meant of Sincerity God is best able to interpret his own Word he calls Sincerity Perfection Iob 1.8 A perfect and an upright Man But who is exactly perfect A Man full of Diseases may as well say he is healthful as a Man full of Sin say he is perfect Vse III. To Regenerate Persons Tho you fail in your Obedience and cannot keep the Moral Law exactly yet be not discouraged Quest. What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience Resp. 1. That a Believer is not under the Covenant of Works but under the Covenant of Grace The Covenant of Works requires perfect personal perpetual Obedience But in the Covenant of Grace God will make some Abatements He will accept of less than he required in the Covenant of Works 1. In the Covenant of Works God required Perfection of Degrees In the Covenant of Grace he accepts Perfection of Parts There he required perfect Working here he accepts sincere Believing In the Covenant of Works God required us to live without Sin in the Covenant of Grace God accepts of our Combat with Sin 2. Tho a Christian cannot in his own Person perform all God's Commandments yet Christ as his Surety and in his stead hath fulfilled the Law for him and God accepts of Christ's Obedience which is perfect to satisfie for that Obedience which is imperfect Christ being made a Curse for Believers all the Curses of the Law have their Sting pulled out 3. Tho a Christian cannot keep the Commands of God to Satisfaction yet he may to Approbation Quest. How is that Answ. 1. He gives his full Assent and Consent to the Law of God Rom. 7.12 The Law is Holy and Iust. There was Assent in the Judgment Rom. 7.16 I consent to the Law There was Consent in the Will 2. A Christian mourns that he cannot keep the Commandments fully When he fails he weeps He is not angry with the Law because it is so strict but he is angry with himself because he is so deficient 3. He takes a sweet complacential Delight in the Law Rom. 7.22 I delight in the Law of God in the inward Man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take Pleasure in it Psal. 119.97 O how love I thy Law Tho a Christian cannot keep God's Law yet he loves his Law Tho he cannot serve God perfectly yet he serves him willingly 4. It is his cordial Desire to walk in all God's Commands Psal. 119.5 O that my ways were directed to keep thy Statues Tho his Strength fails yet his Pulse beats 5. He doth really endeavour to obey God's Law perfectly and wherein he comes short he runs to Christ's Blood to make Supply for his Defects This cordial Desire and real Endeavour God esteems as perfect Obedience 2 Cor. 8.12 If there be a willing mind it is accepted Let me hear thy Voice for sweet is thy Voice Cant. 2.14 Tho the Prayers of the Righteous are mixed with Sin yet God sees they would pray better God picks out the Weeds from the Flowers he sees the Faith and winks at the Failing The Saints Obedience tho it falls short of Legal Perfection yet having Sincerity in it and Christ's Merits mix'd with it finds gracious Acceptance When the Lord sees endeavours after Perfect Obedience this he takes well at our Hands As a Father that receives a Letter from his Child tho' there be Blots in the Letters and False Spellings yet the Father takes all in good Part. O what Blottings are there in our Holy Things But God is pleas'd to take all in good part Saith God It is my Child and he would do better if he could I will accept it Quest. Are all the Transgressions of the Law equally heinous Answ. Some Sins in themselves and by reason of several Aggravations are more hainous in the sight of God than others Iohn 19.11 He that delivered me unto thee hath the Greater Sin The Stoick Philosophers held that all Sins were equal But this Scripture clearly holds forth that there is a gradual difference in Sin Some are greater than others Some are mighty Sins Amos 5.12 And crying Sins Gen. 18.21 Every Sin hath a Voice to speak but some Sins cry As some Diseases are worse than others and some poysons more venomous so some Sins are more heinous Ezek. 16.47 Ier. 16.12 You have done worse than your Fathers your Sins have exceeded theirs Some Sins have a blacker Aspect than others To clip the King's Coyn is Treason but to strike his Person is an higher degree of Treason A vain Thoughr is a Sin but a blasphemous Word is a greater Sin That some Sins are greater than others appears 1. Because there was difference in the Offerings under the Law The Sin-offering was greater than the Trespass-Offering 2. Because some Sins are not capable of Pardon as others are therefore they must needs he more heinous as the Blasphemy against the Holy Ghost Matth. 12.31 3. Because some Sins have a greater Degree of Punishment than others Matth. 23.14 Ye shall receive greater Damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall not the
Apostacy 'T is a renouncing of our Baptism 'T is damnable Perjury to go away from God after a Solemn Vow 2 Tim. 4.10 Demas hath forsaken me He turned Renegado and afterward became a Priest in an Idol Temple saith Dorotheus Iulian the Apostate Gregory Nazianzen observes bathed himself in the Blood of Beasts offered in Sacrifice to the Heathen Gods and so as much as in him lay washed off his former Baptism The Case of such as fall away after Baptism is dreadful Heb. 10.38 If any Man draw back The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw back alludes to a Souldier that steals away from his Colours So if any Man steal away from Christ and run over to the Devils side my Soul shall have no pleasure in him That is I will be severely avenged on him I will make my Arrows drunk with his Blood If all the Plagues in the Bible can make that Man miserable he shall be so II. The Second Sacrament wherein Jesus Christ communicates to us the Benefits of his Redemption is the Lord's Supper Mark XIV 24 And as they did Eat Iesus took Bread c. Secondly Having spoken of the Sacrament of Baptism I come now to the Sacrament of the Lord's Supper The Lord's Supper is the most Spiritual and sweet Ordinance that ever was instituted Here we have to do more immediately with the Person of Christ. In Prayer we draw nigh to God in the Sacrament we become one with him In Prayer we look up to Christ in the Sacrament by Faith we touch him In the Word Preached we hear Christ's Voice in the Sacrament we feed on him Quest. 1. What Names and Titles in Scripture are given to the Sacrament Resp. 1. It is called 1. Mensa Domini The Lord's Table 1 Cor. 10.21 The Papists call it an Altar not a Table The Reason is because they turn the Sacrament into a Sacrifice and pretend to offer up Christ corporally in the Maâ—s It being the Lord's Table shews with what Reverence and solemn Devotion we should approach to these Holy Mysteries The Lord takes notice of the Frame of our Hearts when we come to his Table Matth. 22.11 The King came in to see the Guests We dress our selves when we come to the Table of some Great Monarch We should think with our selves we are going to the Table of the Lord therefore should dress our selves by Holy Meditation and Heart-Consideration Many think it is enough to come to the Sacrament but mind not whether they come in Due Order Perhaps they had scarce a serious Thought before whither they were going All their Dressing was by the Glass not by the Bible Chrysostom calls it The dreadful Table of the Lord So it is to such as come unworthily 2. The The Sacrament is called Coena Domini the Lord's Supper 1 Cor. 11.20 to import it is a Spiritual Feast It is indeed a Royal Feast God is in this Cheer Christ in both Natures God and Man is the matter of this Supper 3. The Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Communion 1 Cor. 10.16 The Bread which we break is it not the Communion of the Body of Christ The Sacrament being called a Communion shews 1. That this Ordinance is only for Believers because none else can have Communion with Christ in these Holy Mysteries Communio fundatur in â—nione Faith only gives us Union with Christ and by Vertue of this we have Communion with him in his Body and Blood None but the Spouse communicates with her Husband A Stranger may drink of his Cup but she only hath his Heart and communicates with him in a Conjugal manner So Strangers may have the Sign drink of the Cup but only Believers drink Christ's Blood and have Communion with him in his Priviledges 2. The Sacrament being a Communion shews That it is Symbolum Amoris a Bond of that Unity and Charity which should be among Christians 1 Cor. 10.17 We being many are one Body As many Grains make One Bread so many Christistians are one Body A Sacrament is a Love-Feast The Primitive Christians as Iustin Martyr notes had their Holy Salutations at the Blessed Supper in token of that Dearness of Affection which they did bear each to other It is a Communion therefore there must be Love and Union The Israelites did eat the Passover with Bitter Herbs so must we eat the Sacrament with bitter Herbs of Repentance but not with bitter Hearts of Wrath and Malice The Hearts of the Communicants should be knit together with the Bond of Love Thou braggest of thy Faith saith Austin but show me thy Faith by thy Love to the Saints For as in the Sun Light and Heat are inseparable so Faith and Love are twisted together inseparably Where there are Divisions the Lord's Supper is not properly a Communion but a Disunion Quest. 2. What is the Lord's Supper Resp. It is a visible Sermon wherein Christ crucify'd is set before us or it is a Sacrament of the New Testament wherein by receiving the Holy Elements of Bread and Wine our Communion with Christ is signify'd and seal'd up to us Or thus It is a Sacrament Divinely Instituted wherein by giving and receiving Bread and Wine Christ's Death is shewed forth and the worthy Receivers are by Faith made Partakers of his Body and Blood and all the Benefits flowing from thence For the further explaining of the Nature of the Lord's Supper I shall look back to to the Institution 1. Iesus took Bread Here is the Master of the Feast or the Institutor of the Sacrament The Lord Iesus he took Bread He only is fit to Institute a Sacrament who is able to give Vertue and Blessing to it 2. He took Bread Christ's Taking of the Bread was one Part of his Consecration of the Elements and setting them apart for an Holy Use. And as Christ did consecrate the Elements so we must labour to have our Hearts consecrated before we receive these Holy Mysteries in the Lord's Supper How unseemly a Sight is it to see any come to these Holy Elements having Hearts leavened with Pride Covetousness Envy These do with Iudas receive the Devil in the Sop and are no better than Crucifyers of the Lord of Glory 3. And Blessed it This is another Part of the Consecration of the Element Christ blessed it He blesseth and it shall be blessed Viz. He look'd up to Heaven for a Benediction upon this Ordinance newly founded 4. And Brake it The Bread broken and the Wine poured out was to signifie to us the Agony and Ignominy of Christ's Sufferings the Rending of Christs Body on the Cross and that Effusion of Blood which was distilled from his blessed Sides 5. And gave it to them Christ's giving the Bread denotes Christ's giving of himself and all his Benefits to us freely Tho Christ was sold yet given Iudas did sell Christ but Christ gave himself to us 6. He gave it to Them viz. The Disciples This is Childrens Bread
capacity Clearness is the grace of Speech 3. It s Compleatness This prayer contains in it the chief things that we have to ask or God hath to bestow VSE Let us have a great esteem of the Lords prayer let it be the model and pattern of all our prayers There is a double benefit ariseth from framing our petitions suitable to the Lords prayer 1. Hereby Error in prayer is prevented 'T is not easie to write wrong Copy we cannot easily err having our pattern before us 2. Hereby Mercies requested are obtained for the Apostle assures us God will hear us when we pray according to his Will 1 Iohn 5.14 and sure we pray according to his Will when we pray according to his pattern he hath set us So much for the Introduction to the Lords prayer After this manner pray ye II. The Prayer it self which consists of three parts 1. A Preface 2. Petitions 3. The Conclusion 1. The Preface to the prayer 1. Our Father 2. Which art in Heaven To begin with the first words of the Preface 1. Our Father Father is sometimes taken personally Iohn 14.28 My Father is greater than I But Father in the Text is taken essentially for the whole Deity This Title Father teacheth us to whom we must address our selves in prayer to God alone Here is no such thing in the Lords prayer as O ye Saints or Angels that are in Heaven hear us but our Father which art in Heaven Quest. In what order must we direct our Prayers to God Here is only the Father named may not we direct our Prayers to the Son and Holy Ghost Answ. Though the Father only be named in the Lords prayer yet the other two persons are not hereby excluded The Father is mentioned because he is first in order but the Son and Holy Ghost are included because they are the same in Essence As all the three persons subsist in one Godhead so in our prayers though we name but one â—â—rson we must pray to all To come then more closely to the first words of the Preface Our Father Princes on Earth give themselves Titles expressing their Greatness as High and Mighty God might have done so and expressed himself thus Our King of Glory Our Iudge but he gives himself another Title Our Father an expression of Love and Condescension God that he might encourage us to pray to him represents himself under this sweet notion of a Father Our Father Dulce nomen Patris The Name Iehovah carries Majesty in it the Name Father carries Mercy in it Quest. 1. In what sense is God a Father Resp. 1. By Creation it is he that hath made us Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring Mal. 2.10 Have we not all one Father Hath not one God Created us But there is little comfort in this for so God is Father to the Devils by Creation but he that made them will not save them 2. God is a Father by Election having chosen a certain number to be his Children whom he will entail Heaven upon Eph. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath chosen us in him 3. God is a Father by special Grace he consecrates the elect by his Spirit and infuseth a supernatural principle of Holiness therefore they are said to be born of God 1 Iohn 3.9 Such only as are sanctified can say Our Father which art in Heaven Quest. 2. What is the difference between God being the Father of Christ and the Father of the Elect Resp. God is the Father of Christ in a more glorious transcendent manner Christ hath the primo-geniture he is the eldest Son a Son by eternal generation Prov. 8.23 I was set up from everlasting from the beginning or ever the earth was Isa. 53.8 Who shall declare his generation Christ is a Son to the Father yet so as he is of the same Nature with the Father having all the incommunicable properties of the Godhead belonging to him But we are Sons of God by Adoption and Grace Gal. 4.5 That we might receive the adoption of Sons Quest. 3. What is that which makes God our Father Resp. Faith Gal. 3.26 Ye are all the children of God by faith in Christ Iesus An Unbeliever may call God his Creator and his Judge but not his Father Faith doth legitimate us and make us of the Blood-Royal of Heaven Ye are the children of God by faith Baptism makes us Church-Members but Faith makes us Children Without Faith the Devil can show as good a Coat of Arms as we Quest. 4. How doth Faith make God to be our Father Resp. As Faith is an uniting Grace by Faith we have Coalition and Union with Christ and so the Kindred comes in being united to Christ the Natural Son we become Adopted Sons God is the Father of Christ Faith makes us Christs Brethren Heb. 2.11 and so God comes to be our Father Quest. 5. Wherein doth it appear that God is the best Father Resp. 1. In that he is most Antient Dan. 7.9 The antient of dayes did sit A figurative representation of God who was before all time This may cause Veneration 2. God is the best Father because he is perfect Matth. 5.48 Your Father which is in Heaven is perfect He is perfectly good Earthly Fathers are subject to infirmities Elias though a Prophet was a man of like passions Iam. 5.17 but God is perfectly good All the perfection we can arrive at in this Life is sincerity we may a little resemble God but not equal him He is infinitely perfect 3. God is the best Father in respect of Wisdom 1 Tim. 1.17 The only wise God He hath a perfect Idea of Wisdom in himself He knows the fittest Mediums to bring about his own designs the Angels light at his Lamp In particular this is one branch of his Wisdom that he knows what is best for us An Earthly Parent knows not in some intricate cases how to advise his Child or what may be best for him to do but God is a most wise Father he knows what is best for us he knows when Comfort is best for us he keeps his Cordials for fainting 2 Cor. 7.6 God who comforteth them that are cast down He knows when affliction is best for us and when it is fit to give a bitter potion 1 Pet. 1.6 If need be ye are in heaviness He is the only wise God he knows how to make evil things work for good to his Children Rom. 8 28. he can make a soveraign treacle of poyson Thus he is the best Father for Wisdom 4. He is the best Father because most loving 1 Iohn 4.16 God is love He who causeth bowels of affection in others must needs have more bowels himself quod efficit tale The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children he gives them the cream of his Love electing Love saving Love Zeph. 3.17 He will rejoyce over thee with joy he will rest in his love
a Son of Sorrow it cost her her Life in bringing forth Gen. 35.18 We must pray for outward things with submission to Gods Will else they come in anger 2. When we pray for things pertaining to this Life we must desire Temporal things for Spiritual ends we must desire these things to be as helps in our journey to Heaven If we pray for Health it must be that we may improve this talent of Health for Gods Glory and may be fitter for his Service If we pray for a competency of Estate it must be for an holy end that we may be kept from the temptations which Poverty usually exposeth to and that we may be in a better capacity to sow the golden seeds of Charity and relieve such as are in want Temporal things must be prayed for for Spiritual ends Hannah prayed for a Child but it was for this end that her Child might be devoted to God 1 Sam. 1.11 O Lord if thou wilt remember me and wilt give unto thine hand-maid a man child then I will give him unto the Lord all the dayes of his life Many pray for outward things only to gratifie their sensual appetite The ravens cry for food Psal. 147.9 To pray for outward things only to satisfie Nature is to cry rather like Ravens than Christians We must have an higher end in our Prayers we must aim at Heaven while we are praying for Earth And must we pray for Temporal things for Spiritual ends that we may be fitter to serve God then how wicked are they who beg Temporal Mercies that they may be more inabled to sin against God Iam. 4.3 Ye ask that ye may consume it upon your lusts One Man is sick and he prays for Health that he may be among his Cups and Harlots another prays for an Estate he would not only have his Belly filled but his Barns and why would he be rich that he may raise his Name or that having more power in his hand he may now take a fuller revenge on his enemies This is impiety joyned with impudence to pray to God to give us Temporal things that we may be the better inabled to serve the Devil VSE If we are to pray for Temporal good things then how much more for Spiritual if we are to pray for Bread then how much more for the Bread of Life if for Oyl then how much more for the Oyl of gladness if we pray to have our hunger satisfied much more should we pray to have our Souls saved Alas what if God should hear our Prayers and grant us these Temporal things and no more what were we the better What is it to have Food and want Grace what is it to have the back clothed and the Soul naked to have a South land and want the living springs in Christs Blood what comfort could that be O therefore let us be earnest for Spiritual Mercies Lord do not only feed me but sanctifie me rather an Heart full of Grace than an House full of Gold If we are to pray for daily Bread the things of this Life much more for the things of the Life that is to come 3. From this word give I note That they who God hath given a large measure of outward things to yet we must pray Give us daily Bread And this may answer a Question Quest. Some may say we have an Estate already and what need we pray Give us daily Bread Answ. Supposing we have a plentiful Estate yet we need make this Petition Give us Bread And that upon a double account 1. That we may have a Blessing upon our Food and all that we enjoy Psalm 132.5 I will bless her provision Man lives not by bread alone but by every word which proceedeth out of Gods mouth Matth. 4.4 what is that but a word of Blessing Though the Bread is in our hand yet the Blessing is in Gods hand and it must be fetch'd out of his hand by Prayer Well therefore may rich Men pray Give us our Bread let it be seasoned with a Blessing If God should with-hold a Blessing nothing we have would do us good our Cloths would not warm us our Food would not nourish us Psal. 106.15 He gave them their request but sent leanness into their soul that is they pined away and their Meat did not nourish them If God should with-hold a Blessing what we eat would turn to bad humours and hasten Death If God doth not bless our Riches they will do us more hurt than good Eccl. 5.13 Riches kept for the owners thereof to their hurt So that granting we have plentiful Estates yet we had need pray Give us our Bread let us have a Blessing with what we have 2. Though we have Estates yet we had need pray give that we may hereby engage God to continue these Comforts to us How many Casualties may fall out How many have had Corn in their Barn and a fire hath come on a sudden and consumed all How many have had losses at Sea and great Estates boyled away to nothing Ruth 1.21 I went out full and the Lord hath brought me home again empty Therefore tho' we have Estates yet we had need pray Give us Lord give a continuance of these Comforts that they may not before we are aware take wings and fly from us So much for this first word in the Petition Give Secondly Vs. Give us Quest. Why do we pray here in the plural Why give us Why is it not said Give me Answ. To show that we are to have publick Spirits in Prayer we must not only pray for our selves but others both the Law of God and the Law of Love bind us to this We must love our Neighbours as our selves therefore we must pray for them as well as for our selves Every good Christian hath a fellow-feeling of the wants and miseries of others and he prays that God would extend his bounty to them especially he prays for the Saints Eph. 6.18 Praying alwayes for all Saints These are Children of the Family VSE I. Should we have publick Spirits in Prayer Give us it reproves such narrow-spirited Men as move only within their own sphere they look only at themselves but mind not the case of others they leave others out of their Prayers if they have daily Bread they care not though others starve if they are cloathed they care not though others go naked Christ hath taught us to pray for others Give us but selfish persons are shut up within themselves as the Snail in the shell and never speak a word in Prayer for others These have no commiseration or pity they are like Iudas whose Bowels fell out VSE II. Let us pray for others as well as for our selves Give us Vir bonus aliis prodest aeque ac sibi Spiders work only for themselves but Bees work for the good of others the more excellent any thing is the more it operates for the good of others The Springs refresh others with
Age like the Serpent for Craftiness Dan. 8.25 Through policy he shall cause Craft to prosper Men have the Head-piece of Subtilty but want the Breast-plate of Honesty they are wise to contrive Sin to forge Plots to study Compliance rather than Conscience The Port they aim at is Preferment the Compass they sail by is Policy the Pilot that steers them is Satan These have the Craftiness of the Serpent They are wise to do evil 2. They are like the Serpent for Mischief You know the Fiery Serpents did sting Israel These have the sting of the Serpent they have a sting in their Tongues stinging the People of God with bitter Slanders and Invectives calling them Factious and Seditious and they sting with their Indictments and Excommunications Gal. 4.29 Such stinging Serpents were Nero Dioclesian and Iulian and their Spirit is yet alive in the world These have too much of the Serpent in them but nothing of the Dove 2 Pet. 2.3 Their Damnation slumbereth not Vse 3. Exhortation To put in practice our Saviour's Counsel in the Text join the Serpent and the Dove together Wisdom and Holiness Here lies the Knot this is the great difficulty to unite these two together the Serpent and the Dove Prudence and Innocency If you separate these two you spoil all Quest. Wherein doth a Christian join these two together the Serpent and the Dove Prudence and Holiness Answ. This I shall answer in Twelve Particulars 1. To be wise and innocent consists in this To be sensible of an injury yet not revenge it A Christian is not a Stoick nor yet a Fury he is so wise that he knows when an Injury is done him but so holy that he knows how to pass it by This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most excellent temper of Soul I had almost said Angelical As the Wind doth allay the heat of the Air so Grace doth allay the heat of Revenge Moses herein shew'd a mixture of the Serpent and the Dove Miriam murmured against him Numb 12.2 Hath the Lord spoken only by Moses Is he the only Prophet to declare God's Mind to us Moses was so wise as to discern her Pride and slighting of him yet so meek as to bury the injury When God struck her with Leprosie he prays for her Numb 12.13 Heal her now O God I beseech thee And upon his Prayer she was cured of her Leprosie A good Christian hath so much Wisdom as to discern his Enemy's Malice but so much Grace as to conquer his own He knows it is the Glory of a Man to pass by a Transgression Prov. 19.11 Though a Christian hath so much Prudence as to vindicate himself yet so much Goodness as not to avenge himself Behold here the Serpent and the Dove united Sagaity and Innocency 2. The mixing Wisdom and Innocency is seen in this To be humble but not base Humility is part of the Dove's Innocency 1 Pet. 5.5 Be ye cloathed with Humility St. Paul though the chief of the Apostles calls himself the least of Saints A gracious Soul hath low Thoughts of himself and carries himself lowly toward others but though he be humble he is not base though he will not saucily resist his Superiours he will not sinfully humour them Though he will not do such proud Actions as to make his Enemies hate him yet he will not do such sordid Actions as to make them despise him Here is the Serpent and the Dove united A good Christian is so humble as to oblige others but not so unworthy as to disobey God St. Paul as far as he could with a good Conscience did become all things to all that he might save some 1 Cor. 9.20 22. But he would not break a Commandment to gratifie any When God's Glory lay at stake who more resolute than Paul Gal. 2.5 The Three Children were humble they gave the King his Title of Honour but they were not sordidly timorous Dan. 3.18 Be it known unto thee O King we will not serve thy Gods Though they shew'd Reverence to the King's Person yet no Reverence to the Image he set up A good Christian will not do any thing below himself though he is for obeying of Laws yet he will not prostitute himself to Mens Lusts. He is humble there he shews the Innocency of the Dove but not base there he shews the Wisdom of the Serpent 3. The Prudence of the Serpent and Innocency of the Dove is seen in this to reprove the Sin yet love the Person We are commanded to reprove Levit 19.17 Thou shalt not hate thy Brother in thy heart thou shalt rebuke him and not suffer Sin upon him Not to reprove Sin is to approve it But this Sword of Reproof is a dangerous Weapon if it be not well handled To reprove and yet love is to act both the Serpent and the Dove Quest. How may a Christian so reprove Sin as to shew Love to the Person Answ. 1. In taking a fit season to reprove another that is when his Anger is over As when God did rebuke Adam he came to him in the cool of the Day Gen. 3.8 So when we are to reprove any we are to come to them when their Spirits are more cool and fit to receive a Reproof To reprove a Man when he is in a Passion is to give Strong Water in a Fever it doth more hurt than good By observing a fit season we shew both Prudence and Holiness we discover as well Discretion as Affection 2. Reproving Sin so as to shew Love to the Person is seen in this when though we tell him plainly of his Sin yet it is in mild not provoking Words 2 Tim. 2.25 In meekness instructing those that oppose themselves Peter tells the Iews plainly of their Sin in crucifying Christ but useth Suasive◠and Gospel-Lenitives to allure and encourage them to believe Acts. 2.23 Him ye have taken and by wicked hands crucified ver 38. Repent and be baptized in the Name of Iesus Christ for the remission of sin for the Promise is to you and to your Children Reproof is a bitter Pill and hard to swallow therefore we must dip it in Sugar use those sweet mollifying expressions that others may see Love coming along with the Reproof David compares Reproof to Oil Psal. 141.5 Oil supples the Joints when they are hard and stiff Our Reproofs being mixed with the Oil of Compassion they work most kindly and do most soften stiff obdurate Hearts 3. Reproving Sin yet Love to the Person is when the End of our Reproof is not to Revile him but to Reclaim him While we go to heal men's Consciences we must take heed of wounding their Names The Chirurgeon in opening a Vein shews both Skill and Love Skill in not cutting an Artery and Love in letting out the bad Blood Here is the mixing the Serpent and the Dove the Wisdom of the Serpent is seen in not reproaching the Sinner the Innocency of the Dove is seen in reclaiming him from