EXERCITATION THE FIRST.

GOd in this Chapter, by Ezekiel a Priest and a Prophet, declares His great mercies to the people of Israel, and their horrid and vile ingratitude. Among all His mercies, this was none of the least, that God en­tred into a Covenant with them.

There are three things among men that do induce a publick obligation, and yet do differ in themselves; As, 1. a Law. 2. A Covenant. 3. A Testament.

A Law and a Testament are absolute, and do not imply any consent of the party under them. For a Law requires subjection, not expecting the consent of inferiours: So a Testament, or a Will [Page 2] of a Man, is to bequeath such Goods and Legacies, not expecting the con­sent of others. But a Covenant requires consent and agreement between two parties.

The Covenant of God with man is twofold: 1. That of Works, which was made before the fall, with Adam in his innocency. 2. The Covenant of Grace, which was made since the fall.

The Covenant of Works with Adam before the fall, is laid down more ob­scurely, than the Covenant of Grace wasGen. 2. 16, 17. after the fall. And the Lord God com­manded the man, saying, of every tree of the garden thou mayest freely eat; but of the tree of Knowledg of good and evil, thou shalt not eat of it: for in the day thou eatest thereof, thou shalt surely dye.

Do this and thou shalt live [...] if thou do it not thou shalt dye. And so God enabled Adam to do that which was good; for the which, he was the more obliged unto God. Or thus, The Co­venant of Works God made with Adam, promising him therein an everlasting continuance of felicity and happiness, under condition of his obedience unto God; but threatning death to him, if he were disobedient.

This Covenant of Works was confir­med by a double Sacrament: 1. The tree of life. 2. The tree of knowledg of good and evil; both seated in the midst of Paradise. The use of these was double.

1. That by the use of the one, and by abstaining from the other, man's obe­dience might be tryed.

2. That the tree of life might Seal to man being obedient, his perpetuity of happiness; and that the tree of know­ledg of good and evil, might signifie unto man, if he were disobedient, the loss of the greatest good, and the pur­chasing and procuring of the greatest evil.

The tree of life was not so called, from any inward implanted faculty of quick­ning in it; but a Sacramental signifi­cation. So also the tree of knowledg of good and evil, had this name from the signification of the greatest evil or good, with the event and consequen­ces thereof.

Here in this Covenant needed no Me­diator, for it was before sin was in the world: and Adam then was in perfect familiarity and communion with God.

It was Sin that brought in enmity, fear, and shame; as well as punishment [Page 4] and death. For presently after the fall, Adam hid himself from the presence of the Lord, and feared, &c. because of the guilt of Sin, and breach of Gods Com­mandment. So he confessed, I was afraid Gen. 3. 10. because I was naked, and hid my self. These are the grounds and reasons to prove that God dealt with Adam in these Commandments, by way of Covenant.

1. From the evil threatned, and good promised.

2. Because his posterity became guilty of his Sin, and obnoxious and liable to his punishment.

3. Because the Apostle Paul in Rom. 5. 12, 15, 18. makes all men in Adam, as believers are in Christ, which is by a foe­nant, or Covenant agreement.

Q. How can God be said to Cove­nant, or enter into promise with man?

A. It is of Gods great condescension so to do, in regard of His Soveraignty over man. And yet to give, and to promise to give, are acts of His domi­nion and liberality; and so no ways repugnant to the great and glorious Ma­jesty of God: But it is to confirm us in our hope and confidence in Him, and in our obedience unto Him.

Q. Why doth God deal with man [Page 5] in a Covenant way, rather than in a meer supreme and absolute way?

A. 1. To sweeten and endear Himself unto us: So that Adam could not but have thankful and loving thoughts of God, that would thus far condescend unto him.

2. To incite and encourage Adam the more to obedience, and that to a willing and free obedience.

When our first Parents had broken this Covenant and were fallen; God out of His infinite pity, mercy, and compas­sion to mankind, made with them ano­ther Covenant, a Covenant of Grace. And because man was an ill-keeper; when he had his salvation in his own hands, he soon by Sin lost it, and himself thereby.

Therefore our gracious God would not have our Salvation any longer in our own keeping; but made this His Cove­nant with man, in the hands of a Media­tour, even the Lord Jesus Christ; whoMal. 3. 1. is therefore called the Angel of the Covenant; who will be sure to preserve and keep us, by the mighty power of God, through faith unto salvation.1 Pet. 1. 5.

And herein Gods unspeakable mercy to manking appeared, not by works of [Page 6] righteousness which we have done, but [...]itus 3. 4, 5, 6, 7. according to His mercy He hath saved us, by the washing of regeneration, and re­newing of the Holy Ghost, which He hath shed on us abundantly, through Jesus Christ our Saviour: that being justified by His Grace, we should be made heirs according to the hope of eternal life.

Yea, before God pronounced the Curse or Sentence of Judgment after Adam's fall, He graciously shewed a way, and a surer way of salvation in and through Christ the Mediator: when He said, the seed of the woman shall break the Serpents head.

As this Covenant was first Preached by God to Adam; the Lord shewed him his Sin, and the curse due for Sin; and then sets an enmity between him and the serpent: they must fight it out, whereof the issue will be thus; A certain seed of the woman shall utterly overthrow Sa­than, even breaking the head of that Serpent; but the Serpent shall only bruise His heel; which signified light and temporary afflictions, both in the Head, and also in the members of Christ the head.

By virtue of which promise, the Church continued until Abraham's time, [Page 7] and then the Covenant is renewed: In Gen. 22. 18. thy seed shall all the Nations of the earth be blessed.

The condition required of Abraham, was to believe; so Abraham believed inGen. 15. 6. God, and He counted it to him for righteousness. Not that this was Abra­ham's righteousness before God; but that habit, that grace of faith (chiefly looking to the Messiah promised) that believing disposition, whereby he was able to believe that promise, this was reckoned to Abraham for righteousness;Rom. 4. 2, 3. which brings us to speak of the Cove­nant of Grace.

The Covenant of Grace, is a mutual agreement between God and men: whereby God confirms unto men, that He will be favourable unto them, for­giving them their Sins, and giving unto them new righteousness, His Holy Spi­rit, and everlasting life, by and through His Son our Mediator. And men oblige themselves unto God, to receive so great benefits by lively faith, and to yield to God all true obedience.

This mutual agreement between God and man, is confirmed by outward signs and seals, which we call Sacraments.

Sacraments are holy signs testifying [Page 8] God's good-will toward us, and our gra­titude and duty towards God.

This Covenant could not be made without a Mediator; for we could never make satisfaction, nor return into favour with God by and of our selves: Neither could God admit us for His justice sake, without sufficient satisfaction; which we could never make: For we were enemies to God, and so there was no way open for us to come unto God, but by that new and living way, namely the blood of Christ. So then this ReconciliationHeb. 10. 20. could never be made, but by the satis­faction and death of the Mediator.

That on which all the promises now initially hang▪ is nothing but believing. Who so now believeth in God, shall be put within the Covenant. And there are these four reasons why all depends upon faith.

First, Because true faith is never alone, but draws with it all other Graces: he that believes in God, hath a good opi­nion of God, and loves God; and he that loveth God must needs be full of good works.Jam. 2. 17, 18.

Secondly, Only faith makes the pro­mises sure unto us; otherwise Christ and the Covenant of Grace had been spared.

Thirdly, The Covenant consists of promises: nothing but faith can answer this Covenant, which is not a Command­ment, but a Promise. Commandments are answered by obedience, but Pro­mises are answered by faith.

Fourthly, It is by faith; because God would have it go by free Grace, and not of debt: God dealeth with us as with Sons, and not as with Servants; He paysRom. 3. 27. Rom. 11. us not wages, but gives us an inheri­tance. So all boasting is excluded.

The sum of the Covenant of Grace is this, That God will be our God, and give us everlasting life in Christ Jesus, if we receive Him by faith, being freelyJoh. 1. 12. Jer. 31. 33. Acts 16. 30, 31: by His Father offered unto us: where hence will follow new obedience, where­by the faithful walk worthy of the Grace received; and this is also by the Grace of God.

This God's eternal love and free Grace towards us, is the highest link of our salvation, both in order of time, nature, and causality. Whom He prede­stinated, Rom. 8. 29, 30. those also He called; and whom He called, those He justified; and whom He justified, those also He glorified.

God loved us when we were Sinners, enemies to Him, and that by wicked [Page 8] [...] [Page 9] [...] [Page 10] works. If our wicked works could notCol. 1. 21. prevent the love of God to us, why should we think they can nullify or de­stroy it? if the mass, guilt, and greatness of Adam's Sin (in which all men were equally sharers) could not interrupt or frustrate God's counsel of loving us when we were His enemies; why should any other Sins over-turn the stability of the same love and counsel, when we are become His Sons, and have a Spirit given us to bewail and lament our Sins?

It was God's promise flowing from this everlasting love that caused Him to make an everlasting Covenant with us, that He would not turn away from us to do us good.

But though God turn not away from us, oh how apt are we to turn away from Him! Nay, saith the Lord, I will Jer. 32. 40. put my fear in their hearts, and they shall not depart from me. God inclines our hearts to do those things which He com­mandeth; and so by over-powring our stubborn and perverse wills, He makes us to be a willing people in the day of His power.Psal. 110. 3.

First, This Covenant of Grace is one in substance: for there is one God, one Mediator between God and men, even [Page 11] Christ Jesus, one manner of reconcilia­tion,Acts 4. 12. Joh. 14. 6▪ & 8. 56. one faith, one way of salvation; and that for all those that are saved since the beginning of the world, or shall be saved to the end of it. So the Cove­nant of Grace is one, according to the principal conditions; whereby,

1. God obligeth Himself to us, pro­mising remission of Sins to all those who repent and believe; and we do bind our selves to believe in God, and act repentance.

2. But according to the less principal conditions, or (as others say) the man­ner of administration; so they are two Covenants, the Old, and the New; the first and the second.

Q. Wherein do the two Covenants agree, viz. this old and new?

A. 1. They agree in the author, God; and in the Mediator, Christ.

2. In the promise of Grace; which is, of pardon of Sin, and life everlasting, freely given to those that believe by and through Christ: which promise of Grace was common to the Saints of old, as well as unto us; although now it is more clear, and more often re­peated.

3. In the condition in respect of [Page 12] us. In both, God required faith and obedience. So to Abraham, Walk before Gen. 17. 1. Mark. 1. 15. me, and be upright: And to us, Repent and believe the Gospel. So the new Co­venant agrees with the old, according to the principal conditions, both in respect of God, and also of us.

Q. Wherein the new Covenant and the old do differ?

A. 1. In corporal promises: as the Land of Canaan promised to the Jews; their form of ceremonial Worship, and their outward political Government un­til Christ came: Christ to be of their seed: and many other such-like. But the new Covenant hath not such special corporal promises; but only in general, that God will preserve His Church to the end of the world, &c.

2. In the circumstances of the promise of Grace: In the old Covenant they were received into Grace and favour, upon believing in Christ that was to come: In the new Covenant, we are received into Grace and favour, by believing in Christ that is already come.

3. In the rights and signs added to the promise of Grace; for in the old Covenant there were other Sacraments [Page 13] various, chargeable, painful; as Cir­cumcision, the Passeover, Oblations, Sacrifices. But in the new Covenant, there are fewer Sacraments, and they more simple, as Baptism, and the Sup­per of the Lord.

4. In the clearness; in the old Cove­nant all were typical, and under shad­dows, as their Priests, Sacrifices, &c. so all things were obscure. But in the New Covenant, all things are clearer, both in Doctrine and in Sacraments; we having the fulfilling of the types.

5. The old Covenant and the new do differ in gifts: heretofore it was more narrow and sparing: now a more largeJer. 31. 31▪ 2 Cor. 3. 9. Joel. 2. 28. and plentiful effusion of the Graces of the Spirit. I will make a new Covenant with them, saith the Lord; I will write My Law in their hearts; and I will be their God, and they shall be My people, &c. I will pour out My Spirit upon all flesh, &c.

6. In the time: the old Covenant was but temporary, until the coming of the Messiah: The new Covenant is eter­nal: I will make an everlasting Covenant Jer. 32. 40▪ with them.

7. In obliging: the old Covenant obliged the people to all the Law, both [Page 14] both Moral, Ceremonial, and Judi­cial. The new Covenant obligeth us only to the Moral Law, and to the use o [...] the Sacraments of Christ.

8. In the amplitude and largeness▪ in the old Covenant, the Church was included within the Jewish Nation; to which, all others that would be saved must joyn themselves, thence was that saying, Salvation is of the Jews. But inJoh. 4. 22. the new Covenant; the Church is sca [...] ­tered over all Nations; and access is open to it, unto all believers, Of every nation, he that feareth God, and worketh Acts 10. 35. righteousness is accepted of Him.

1. Then take we heed of refusing this acceptable time, and this day of Salvation. Now the door is open, let us come in thereat: and joyn our selves to the Lord, to be His Covenant-Ser­vants, and that for ever: taking the Lord to be our God; to love, serve, and fear Him, and to keep his Command­ments.

2. The cause why God enters into Covenant with us, is as because He lovesHeb. 6. 18▪ us, so to give us strong consolation, that He will do us good, and make us for to know it. Labour we therefore for more knowledg of God in Christ; to under­stand [Page 15] the unsearchable riches of Christ,Eph. 3. 8, 19. and to be filled with all the fulness of God. For there may be knowledg with­out Grace; but there can be no Grace without knowledg.

Then may we comfort our selves in applying the promises of the Covenant to our selves; as to instance in these three promises only; As,

1: Of Justification; when Sin lyes heavy on thy Conscience, lay claim to the Covenant, wherein God hath said, Their sins and iniquities I will remember no more.

2. Of Sanctification; if a lust be too strong for thee, and thou wouldst fain be rid of it; go to God and beseech Him to make good His Covenant in this respect, to deliver thee from all thine enemies, to write His Law in thy heart, to give thee a new heart; to pour cleanEzek. 36. 25, 26. water upon thee, (even the sanctifying Graces of His holy Spirit) and from all thy filthinesses to cleanse thee. And then (as He said to St. Paul) His Grace2 Cor. 12. 6. shall be sufficient for thee.

3. Of outward blessings and delive­rances; in every streight, want, danger, disease, or the like; plead hard with God, tell Him of His Covenant, pray [Page 16] Him to be thy buckler, and to deliver thee, to supply all thy need, and to be a present help unto thee in thy needful time of trouble, &c.

The promises are full of consolation▪ but thou must suck hard at these breasts of consolation, and draw them out▪ Isai. 66. 11. And so make use of the promises to the utmost.

Thus Jacob stayed himself upon the promise, when he was in great ex­tremity, and in very much fear of his rough brother Esau; he urged God with his promise, Lord thou hast said, Thou Gen. 32. 12. & 28. 13, 15. wilt surely do me good; deliver me I pray thee, &c. So do thou as Jacob there did, wrestle with God in Prayer, and give Him not over until He bless thee.

So David prays to God, to have re­spectPsal. 74. 10. to the Covenant.

Jeremiah likewise prayeth, Do not Jer. 14. 21. abhor us for Thy Names sake; Oh remem­ber, break not Thy Covenant with us.

So look to the Covenant and the Pro­mises, build upon them, hold them fast, and be assured that in God's good time, (though perhaps not in thy de­sired time) all shall be fulfilled. And God will either give thee the mercy [Page 17] desired, or that which is better for thee.

Now let us consider the misery of all those who are not in Covenant with God. They are without God in the world, Eph. 2. 12. and have no hope; they have no right to one of the promises; wicked crea­tures, subject to many wants, and need much assistance from God, and yet can have no confidence to go unto God.

Oh that pitiful speech of Saul! I am 1 Sam. 28. 1 [...]. sore distressed, for the Philistins make war against me, and God is departed from me, and answereth me no more, &c.

Yea, as they have no comfort from God, so God is their enemy, a devouring fire unto them, everlasting burnings, quickly and easily consuming them as stubble; yea, and all the creatures are at enmity with them, because they are at enmity with God. All Men, Beasts, and Devils may hurt them, there is no pro­hibition against them; for wicked men have no interest in God by Covenant, and so are out of His more especial pro­fection. God oftentimes lets loose the creatures against them, go, and worry them, wound them, hurt them, be an enemy unto them, destroy them.

Afflictions to those that are not in [Page 18] Covenant with God, are as a cup of poison, and as a sword for their destru­ction. The bread and meat which they eat, may choak them: Though they have a civil right before men, yet they are usurpers before God, of all their Lands and Estates, and of all the good things of the world which they have and do enjoy.

On the other side, I might largely speak of the comforts, blessedness, security, and happiness of all those who have a Covenant-interest in God, and who can truly say to the Lord, O Lord, thou art my God. Read Job. 25. 23. to the end. As God is faithful in keeping Covenant with us, let us be faithful in keeping Covenant with God.

In Covenants between men, there is usually a league offensive and defensive, to defend and help each other. Let God's enemies be our enemies; as David said, Do not I hate them, O Lord, that Ps [...]l. 139. 21. hate thee? and am not I grieved at those that rise up against thee? I hate them with perfect hatred: I account them mine enemies. Let no iniquity cleave unto us, neither allow we our selves in any one known Sin. Grieve when God's Name is dishonoured, His Laws bro­ken, [Page 19] His Sabbath prophaned, &c. Let eve­ry thing that bears the Stamp or Name of God be precious to us, as His Ordinances, Sabbaths, Servants, &c. Stand up in GodsNum. 25. 7. cause, like Phinehas, and shrink not back. Side not with any ungodly speeches, courses, or practises. As God is not asha­medHeb. 11. 6. to make us His people, and to be called our God; so let not us be afraid or ashamed to make it good upon all occa­sions. Else if we be ashamed of Christ and His words here, of us will He be ashamed when He comes in the glory of His Fa­therMark 8. 38. with His holy Angels. Especially let us take heed we be not a shame to Christ, and our Christian profession by ungodly or unsuitable lives. We have great cause of admiration, that the great and glorious and most holy God, would enter into Covenant with us such vile miserable and sinful creatures; and so to oblige Himself unto us to do us good.

As God is ours, so all that is in God is ours, and for our good. He providesIsai. 54. 13. & 48. 17. for us for Soul and Body. He doth in­struct and teach us, we are all taught of God, who alone teaches to profit. He helps us to grow in Grace, and to hold out against all oppositions. He com­forts us with the consolations of God, [Page 20] which are very sweet and precious. He2 Cor. 1. 4. encourages us in His ways, preserves us therein against all the temptations and power of Devils or wicked men. He isJosh. 23. 6. Psa. 84. [...]1. a sun and shield to us, to direct and pro­tect us: He gives us grace and glory, no good thing will He with-hold from us. None shall ever pluck us out of HisJoh. 10. 28. hands. He will guide us with His coun­sel here, and at length will bring us safePsal. 73. 24. to His glory: That where our blessed Saviour is, there we may also be, andJoh. 17. 24. that for ever. We have also a right to the creatures, and to all God's promises, and to Heaven. God hath confirmed and ratified His Covenant with us.

1. By his promise, which is a sure word. Therefore it is of faith, that it might be of Grace, to the end the pro­miseRom. 4. 16. 2 Pet. 1. 19. might be sure, &c.

2. By His oath: God willing more abundantly to shew to the heirs of pro­mise, the immutability of His counsel, confirmed it by an oath: that by two immutable things (that is, His Word, and His Oath) in which it was impossi­bleHeb. 6. 17, 18. for God to lye, we might have strong consolation, &c.

3. By the death of His Son, the blood of Christ. For where a Testament is, [Page 21] there must also of necessity be the deathHeb. 9. 16. of the Testator.

By the seals of the Sacraments; which is not so much, to confirm the promises on God's part; but to help our faith to believe them, and to rely upon them.

Q. How may we know if we are in Covenant with God?

A. 1. By faith: Abraham believed God, and was reckoned to be in Cove­nant with God; and so he was calledRom. 4. 3. the friend of God. But this must be a true lively working faith; a faith that shews it self by its good works. ThisActs 15. 9. faith purifies the heart.

2. If we be in Christ, and have His Spirit, for if any have not the Spirit of Christ, he is none of His. This holy Spirit makes us like unto God, and so testifies with our Spirits, that we are the Children of God: and also that we are partakers of the Covenant. After that we believe in Christ, we are sealed withEph. [...]. 13, 14. that holy Spirit of promise; which is the earnest of our inheritance, &c. This is a Divine impression of light, and an in­expressibleRev. 2. 17. Joh. 14. 21. assurance, that we are the children of God, and so in Covenant with Him. None knows it, but he that [Page 22] hath it. It is better felt, than ex­pressed.

3. We may know if we be in Cove­nant with God, by our own knowledg. After God had rehearsed the CovenantJer. 31. 34. there, He adds▪ And they shall all know Me▪ from the least to the greatest, &c.

True knowledg of God in Christ, first makes us to put off the old man with his deeds, and to be renewed in the Spi­rit of our mind, and to put on the New­man,Eph. 4. 22, 23, 24. which after God is created in righteousness and true holiness; and which is renewed in knowledg after the image of Him that created Him. And 2. It worketh in us a readiness andCol. 3. 10. willingness to obey God, and to serve Him: when we are brought out of the slavery of Satan, and from the bondage of sin and corruption, that sin doth not reign over us; then will we run theRom. 6. 12. ways of God's Commandments, and that with alacrity and chearfulness, not thinking it a burden; run and not bePsal. 119. 32. Isai. 40. 31. weary▪ walk and not faint. They who are thus in Covenant with God, have a special interest in Him, and have access with boldness to the throne of Grace (through our great High-Priest Jesus the Son of God) that they may obtain [Page 23] mercy, and find Grace to help in timeHeb. 4. 14, 16. of need.

Therefore Abraham after God had so entred into Covenant with him, refused the King of sodom and his gifts, wholly relying on God's Covenant for His bles­sing; and said, I have lifted up my hand Gen. 14. 22, 23. unto the Lord the most high God, the possessor of heaven and earth; that I will not take from a thred, even to a shoo­latchet, and that I will take any thing that is the King of Sodoms; lest thou shouldst say, I have made Abraham rich.

This also upheld David, when he had1 Sam. 30. 6. lost wives and children, and goods, the City burnt, all lost, and the people spake of stoning him; then he encoura­ged himself in the Lord HIS God.

He glories in his Covenant-interest with God, that God yet had made an everlasting Covenant with him, ordered in all things and sure: For this (said he)2 Sam. 23. 5. is all my salvation, and all my de­sire, &c.

God saith to His Covenant-people, The mountains shall depart, and the hills Isai. 54. 10. be removed, but My kindness shall not depart from thee, neither the Cavenant of My peace be removed, saith the Lord that hath mercy on thee. Read all the Chap­ter; [Page 24] For the Lord hath avouched thee, to Deut. 26. 16, 17, 18. be His peculiar servant, that thou mayst be holy to the Lord thy God: and thou hast avouched the Lord to be thy God, to walk in His ways, and to keep His Sta­tutes, Numb. 14. 24. and His Commandments, and His Judgments, and to hearken to His voice. And thou hast chosen thee the Lord toJosh. 24. 22. serve Him. O my soul, thou hast said to the Lord, thou art My Lord: thou hast chosen, and appropriated the Lord Jeho­vah, Psal. 16. 2. & 140. 6. to be thy Lord.

Let not therefore other Lords have [...]sa [...]. 26. 13. dominion over thee; as Satan, sin, thy foolish noysom lusts, the profits or plea­sures or vanities of this world, ever be­witch thee or steal away thy heart from following this thy Lord, and that fully. As thou hast yielded thy members ser­vants Numb▪ 14. 24: to uncleanness, and to iniquity unto Rom. 6. 19. iniquity: Even so now yield thy members servants to righteousness, unto holiness.

Let holiness to the Lord be writtenZec [...]. 14. 20. on thy heart and forehead, on all the inward faculties of thy Soul, and on all the members of thy body, and on all thy whole conversation and commerce with men. That all may take notice ofActs 4. 13. thee, that thou hast been with Jesus: that thou walkest the way to Zion with [Page 25] thy face thitherward; and that thou hast joyned thy self to the Lord in a per­petualJer. 50. 5. Covenant which shall not be for­gotten: that thy light may so shine be­fore men, that seeing thy good works, they may glorifie thy Father which isMatt. 5. 16. in Heaven.

That thou mayest declare plainly, that thou dost seek a countrey; andHeb. 11. 14, 16. that thou desirest a better countrey, that is, an heavenly: that God may not be ashamed to be called thy God; for He hath prepared for thee a City: Even a City wherein is no Temple.

For in the Temple were the outward signs of God's presence; but God in this heavenly City shall manifest Himself face to face to His elect in Christ.

And this City hath no need of the Sun, Rev. 21. 22, 23. neither of the Moon to shine in it; for the glory of God doth lighten it, and the Lamb is the light thereof.

In that heavenly glory my husband Jesus Christ shall be the only means of of all the communication, that I and all the Elect shall have in the glory and light of God; in whose presence is ful­ness Psal. 16. 11. of joy, and at Whose right hand there are pleasures for evermore.

This God is my God (and in Cove­nantIsai. 25. 1. [Page 26] with me) I will praise Him; and bless His Name for ever and ever.

As the Lord hath entred into Cove­nant with me, and married me unto Him­self; so He gives me always to be arrayed in sine linnen, clean and white, (whichRev. 19. 8. sine linnen is the righteousness of the Saints): that I may watch and keep my garments, lest I walk naked and men seeRev. 16. 15. my shame: That I hating even the gar­mentJude 23. Rev. 3. 4. spotted by the flesh; may walk with God in white, and may be esteemed worthy, through the worthiness and righteousness of Christ imputed unto me: In whom alone I desire to be found, notPhil. 3. 9. having on mine own righteousness, (which is as menstruous rags) but thatIsai. 30. 22. which is of God by faith.

I can never sufficiently magnifie and admire the eternal love of God to me in Christ; that He hath chosen me in Him, before the foundation of the world, that I should be holy and unblameable before Him in love: having predestinated meEph. 1. 4, 5. unto the adoption of a Child by Jesus Christ unto Himself, according to the good pleasure of His will: and hath entered into Covenant with me, and soEzek. 16. 8. hath made me to become His own. And that not for any foreseen faith or works [Page 27] in me, but according to the election of Grace. He loved me, because he loved Rom. 11. 5. me; and He had compassion upon me, because He had compassion upon me. OhRom. 9. 15. the good Will of Him that dwelt in the Deut. 33. 16. Bush!

There is a mutual promise and obli­gation between God and me, and all other true believers, that God for ever will be the God of His people, and of their posterity also (if they walk in God's ways, and make not void His Covenant). And they again promise and oblige themselves to God, to be His people, to keep His Covenant, by be­lieving in Him, and obeying His Com­mandments.

Let all those that truly endeavour to keep Covenant with God, beware of Covenant-breaking; if they fail that way, be duly humbled for it; and be more watchful and wary for the future; striving to recover themselves by serious and renewed repentance.

Let them set God always before theirPsal. 16. 8. eyes, endeavouring to walk before HimGen. 17. 1. and to be perfect. The meaning is, let them bear God always in their mind, as present with them, rest themselves by faith on Him alone, depend upon His [Page 28] Providence, and regulate all their a­ctions according to His Will revealed in His Word. God hath made His Cove­nant between Him and all such, and God declares it is so, and enlargeth on it; saying to Abraham, I will establish My Verse 2. 4. 7. Covenant between Me and thee, and thy seed after thee; to be a God unto thee, and to thy seed after thee. These words (to be a God to thee) signifie as if God had said, By virtue of my Covenant, I will communicate to thee and thy seed, the effects of all the perfections of My na­ture; and all that I am in My Self, I will be on their behalf: and as I do live eternally, so will I cause all mine to live likewise.

And so in reference to our part of the Covenant, it is as much as if God had said, I will be He alone whom thou shalt serve, acknowledge and worship as God, and upon whom alone thou shalt abso­lutely depend, forsaking all others.

For so the words of the Covenant are, I will put My Law in their inward Jer. 31. 33, 34. parts, and write it in their hearts; and I will be their God, and they shall be My people: and they shall all know Me, from the least even to the greatest of them, saith the Lord; for I will for­give [Page 29] their iniquities, and remember their sins no more.

And in Ezekiel it is laid down thus,Ezek. 36. 25, 26, 27. I will sprinkle clean water upon you, (even the sanctifying Graces of My Spi­rit) and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. A new-heart also will I give you, and a new-spirit will I put within you, and I will take away the stony heart out of your flesh, and will give you an heart of flesh. And I will put my Spi­rit within you, and cause you to walk in My statutes, and ye shall keep My judg­ments, and do them.

They that are thus brought into theEzek. 20. 37. bond of the Covenant may say, and so said the Apostle Paul, I am perswaded, Rom. 8. 38, 39 that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall ever be able to separate us from the love of God which is in Christ Jesus our Lord.

I entered into Covenant with thee, saith the Lord God, it is in the Hebrew, the Lord Jehovah. Where-ever in Scripture in the Old Testament, the Word Lord or God is written in great [Page 30] or Capital Letters, it is in the Hebrew, Jehovah.

Jehovah setteth out God's eternity, in that it contains all times, to come, or present or past. The 3 syllables in the word Jehovah, contain the notes of all times.

The first syllable Je, denotes the time to come. The second Ho, the time present. The third Vah, the time past. God hath His being, and is from Him­self. He always is, always liveth, and always is the same. For He is unchan­geable.Mal. 3. 6. So none can say, IAM, butExod. 3. 14. God alone.

Thus the title given to Christ, whichRev. 1▪ 4, 8. is, and which was, and which is to come, is an express interpretation of Jehovah.

It sets out also God's Self-existency, coming from the Verb that signifieth to be. God gives a being to Him­self, to His Creatures, and to His Pro­mises.

When-ever in Scripture, some specialLevit. 19. 12, 14, 16, 18, 25, 30, 34, 37. Mercy is promised, or some extraordi­nary Judgment threatned, the Name of Jehovah is affixed or added, I am Jehovah. To shew that God is just and faithful in the performance both [Page 31] of His promises and threatnings.

This Name Jehovah, (as the He­brews well note) consisteth of Letters quiescent, or Letters of rest: to shew that there is no rest, till we come to Jehovah, and that in Him we may safely rest. There the wicked ceaseJob. 3. 17. from troubling, and there the weary be at rest.

The Septuagint in the Greek Transla­tion, do almost every-where render the Name Jehovah [...] Lord: for He that is Jehovah, namely whose essence and being is from Himself, who giveth to all their beings, and preserveth and up­holdeth them therein, He is most abso­lutely and properly Lord.

Jehovah sometimes is used essentially, for the three Persons in the blessed Tri­nity joyntly, as Exodus 20▪ 2, 5, 7.

Sometimes personally, for the Father▪ Jehovah said to my Lord, sit thou on my Psal. 110. 1. right hand, &c. that is, God the Father to God the Son.

Sometime Jehovah is used personally for the Son; as Jehovah rained fromGen. 19. 24. Jehovah fire and brimstone upon Sodom and Gomorrah out of Heaven: that is, God the Father, from God the Son. For the Father hath committed all judgmentJoh. 5. 22. to the Son.

And sometimes the Name Jehovah is given to the Holy Ghost, as it is under­stood and gathered out of Numb. 12. 6. God in the Hebrew tongue in the Old Testament, hath been pleased to name and manifest Himself by ten Names: whereof three are from His being, (or ab esse) as Jehovah, Jah, Ehejeh. Sum, Ero; from His eternal Essence.

Three more from His Almighty Power, (or a posse) as El, Eloheh, Elohim.

And three from His being over all; (or a prae-esse) as Adonai, Shaddai, Je­hovah Tzebaoth, or Deus exercituum, the Lord of Hosts.

And the last Name of God is from His eminency (or ab eminere) Gnel jon, which signifies God above all, or Lord over all. This last Name of God is used in Psal. 73. 11. Is there knowledg in the most High? And in Genes. 14. 10. 20. Blessed be Abraham of the most High God, the possessor of Heaven and Earth: And blessed be the most High God, &c. He alone is King of Kings, and Lord Rev. 19. 16. of Lords.

By His Name Jehovah hath He beenExod. 6. 3. Isai. 26. 4. made known to us: Therefore trust we in the Lord for ever: for in the [Page 33] Lord Jehovah is everlasting strength.

As all things were made by Him and for Him; so all things are upheld and preserved by Him. He upholds all things by the word of his power. And they can­notHeb. 1. 3. subsist a moment without Him. In Him we live, and move, and have our Acts 17. 28. being. In Whose hand is the soul of every living thing, and the breath of all man­kind. He giveth a being to all HisJob. 12. 10. promises: In Him all the promises are 2 Cor. 1. 20. yea, and in Him, Amen. All the crea­tures out of this inexhausted fountain, have all the good which they have. For we are not sufficient as of our selves to think any thing as of our selves; but all our sufficiency is of God.Rom. 11. 36. Of Him, through Him, and by Him are all things; therefore to Him be glory for ever; Amen.

And now, what doth the Lord thy God require of thee, but to fear the Lord Deut. 10. 12, 13. thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God, with all thy heart, and with all thy soul; to keep the Commandment of the Lord, and His statutes for thy good continually?

Loe, this is My God, I have waited for Him, and He will save me; this [Page 34] is the Lord, I have waited for Him; Isai. 25. 9. I will rejoyce and be glad in His Sal­vation. He shall guide me here with His Psal. 73. 24. Counsel, and afterward receive me unto Glory.

Now blessed be the Lord My God, the God of Israel, who only doth wondrous Psal. 72. 18, 19. things: and blessed be His glorious Name for ever: and let the whole earth be filled with His glory. Amen, and Amen.

EXERCITATION THE SECOND.

EXERCITATION THE THIRD.
Of the Lords Supper, the second Sacrament of the New Testa­ment.

IT hath several appellations; it is called,

1. The Lord's Supper, or Caena Do­mini, from the Greek word [...] Com­munis: caena vocatur à communione ves­centium. For seorsim prandebant prisci Romani, sed cum amicis caenabant. About Supper-time the Jews were to eat the Paschal Lamb; which circumstance of time the Church hath changed according to the liberty in these things she hath. It is called the Lord's Supper, because our Lord Jesus Christ sitting at His last Supper, ordained it instead of the Passe­over.

2. It is called the Table of the Lord, 1 Cor. 10. 21.

3. A convention of the Church, [Page 70] 1 Cor. 11. 20, 33, When ye meet together in one place, &c. And, When ye come to­gether to eat.

4. The Eucharist, because of the usual Thanksgiving.

5. A Sacrifice: so it was called by the ancient Fathers, non [...] aut merito­rium, not a propitiatory or meritorious Sacrifice, as the Papists would have it, but an Eucharistical Sacrifice; because it is a solemn commemoration and cele­bration of the propitiatory Sacrifice of Christ.

6. At length it was called Missa, from the offerings sent by the rich, to the re­lief of the Poor; or from a dismission of the Congregation after the publick Ordinances: But we retaining the ap­pellation or name delivered in Scrip­ture, call it the Supper of the Lord.

There are many detestable and abo­minable differences between the Lord's Supper, and the Popish Mass, which I think not fit here to recite, as not at all for edification.

I define the Lords Supper thus: The instituted and commanded distribution of Bread and Wine, by Christ Himself, in which Christ is certainly promised to me and all true believers. Or thus,

The Lord's Supper, is the distributing and taking of Bread and Wine com­manded by Christ to all true believers, that He might testifie by these tokens, that He gave His body to death for us, and shed His blood; and that He gave us these to eat and drink, to assure us that He will dwell in us, and nourish and quicken us to eternal life.

First, He assures and seals, that He gave His body for us upon the Cross, and that His blood was as truly shed for us, as we see with our eyes the bread to be broken for us, and the cup to be given to us. Next, that He by that His body Crucified, and by that His blood poured out, will as certainly nourish our Souls to eternal life, as surely as our bodies are fed by Bread and Wine, taken from the hand of the Minister, which are reached forth unto us as seals and pledges of the body and blood of Christ.

The Rites or Signs here, are the Bread broken and eaten, the Wine distributed and taken; or the breaking and distri­buting of the Bread, the distributing and drinking of the Wine.

The things signified are, the body of Christ Crucified, and the blood of Christ poured out: the eating and drinking of [Page 72] them, signifie our union with Christ by faith, whereby we being made parta­kers of Him and all His benefits, from Him (as branches from a Vine) do suck and draw eternal life, or nourishment to eternal life.

Of this our union and communion with Christ we are certified,

1. By the analogy or proportion be­tween the sign and the thing signified.

2. By the promise which is added to the sign.

The analogy chiefly proposeth two things to us.

1. The Sacrifice of Christ.

2. Our Communion with him. Be­cause the bread is not only broken, but also is given to us to eat.

Or more clearly thus: The Lord's Supper is the second Sacrament of the New Testament, wherein by the out­ward elements of Bread and Wine, san­ctified and exhibited by the Minister, and rightly received by the Communi­cants assurance is given to those that are ingra [...]sed into Christ of their conti­nuance in Him, and receiving nourish­ment from Him unto eternal life.

In the same sense it is also called the Lord's Table; thou dost therefore come [Page 73] to the banquet of Christ, to be His guest, as often as thou dost eat and drink of this Supper.

The Lord's Supper came in stead of the Passeover or Paschal Lamb, not be­cause He appointed it a Supper unto us, but because He ordained it in room of the Passeover.

For in the same night wherein He was1 Cor. 11. 23. betrayed, immediately after He had eaten the Passeover with His Disciples, He did both Himself with them cele­brateMat▪ 26. 26. this Holy Sacrament, and withal gave charge for continuance of the same in the Church until His second1 Cor. 11. 20▪ coming.

The parts of the Lord's Supper are two: 1. The earthly matter or the outward signs. 2. The action requi­site for the use of the outward sign.

The outward sign or earthly matter is again twofold: 1. The Bread. 2. The Wine.

1. The Bread of the Lord, is Christ's body given to death for us; so Christ said, This is my body which is given for you.

2. The Cup of the Lord, is that New Covenant through His blood which was shed for us. By a Synechdoche the Cup [Page 74] is put for the Wine contained in the Cup. Then by a Sacramental Metonymie, because neither the Cup, nor the Wine in the Cup, is substantially that very new Covenant which was confirmed by Christ's blood shed for us: but it is the Sacrament of that Covenant, and that in a double respect.

1. Because it is an outward sign call­ing to our remembrance, and as it were representing before our eyes, that New Covenant or Testament established by the blood of Christ.

2. Because it is a seal of our faith, sealing up the certainty of that Cove­nant, and the continuance of it with us. So the Wine is a Sacrament of the blood of Christ, not contained in the veins, but shed out of His body upon the Cross, or as it was shed for the forgive­ness of sins. So our Saviour said, This Mat. 26. 28. is My blood of the New Testament, which is shed for many for the remission of sins. Also here by Bread and Wine is noted out unto us, that we do perfectly and wholly find in Christ, not meat alone, but drink also: that is, not only one cause or part of Salvation and eternal life, but whatsoever wholly is requisite or necessary thereunto.

Q. What are the ends of the Lord's Supper?

A. 1. To confirm our faith, and to be a most sure testification of our union and communion with Christ. For Christ by these signs testifies to us, that He by His body and blood, doth as truly nourish us to eternal life, as truly as we receive these signs out of the hand of the Mini­ster. And this testification is directed to every particular person, that with true faith receives these signs or sym­bols. And we so receive these elements out of the hand of the Minister, as if Jesus Christ Himself did reach it forth with His own hand unto us.

2. That it may be a publick profession of our faith, and a solemn thanksgiving with an obliging our selves to perpetual thankfulness, and▪ a celebration of this so great a benefit. And these are inclu­ded in Christ's words, This do in remem­brance Luk. 22. 19. of Me.

This commemoration is chiefly faith in the heart, joyned with a publick con­fession and thanksgiving.

3. That it may be a publick distin­ction or discerning mark, between the true Church of Christ, and all other Nations and Sects whatsoever. For the [Page 76] Lord instituted this for His Disciples, and not for others.

4. That it might be a bond of Love between all those who lawfully take it, to become Members of one body, under one Head, the Lord Jesus Christ. We being many are one bread and one body; 1 Cor. 10. 7. for we are all partakers of that one bread. Now the Members of the same body do mutually love each other.

5. That it may be a bond of the pub­lick meetings of the Church; for the in­stitution of this Sacrament is, that it be done in the publick Assembly or Con­gregation. Thence are those words, When ye come together into one place; And 1 Cor. 11. 20, 33. when ye come together to eat, &c.

Or more briefly thus: The ends of the Lord's Supper are,

1. To be a remembrance of Christ's Sacrifice performed on the Cross.

2. To be a sign of the Covenant of Grace established by the blood of Christ.

3. To be a Sacrament of the nourish­ing, continuance, and preservation of them in the Church, which once by Baptism have been ingraffed into the Church of Christ. Our Lord Jesus Christ by this Sacrament doth teach us, by the [Page 77] communion of His body and blood that our Souls are nourished in hope of eter­nal life.

By the Bread Christ represent His body to us, and by the Wine his blood; to shew unto us, that as there is in Bread a nourishing faculty, to feed and streng­then our bodies for this present life: So His body hath a nourishing and quicken­ing power with it, spiritually to nourish our souls.

In like manner also, as Wine exhila­rates and cheers the heart of him that drinks it, refresheth his spirits, and maketh the whole body the more strong: Even so Christs blood doth strengthen our hearts, and fill them with joy and gladness. We do truly by faith feed on the body and blood of Christ, when we are p [...]rswaded that we shall be saved by His obedience, righteousness, and satis­faction to His Father on our behalf, as the Father imputeth it unto us.

Therefore we must necessarily have an interest in Christ; for we can never be partakers of His good benefits, un­less first He had given Himself unto us.

By this Sacrament our communion with Christ is confirmed and sealed.

The Lord's Supper refers us to the [Page 76] [...] [Page 77] [...] [Page 78] death of Christ, that we may so commu­nicate of His virtue: for upon the Cross that His own and perpetual Sacrifice was offered for our redemption. He redeemed us by His blood; and He made atonement for us by the blood of his Cross.

So we do not (as the Papists say) offer up the body of Christ to the Fa­ther, for Christ Himself alone is worthy of that honour, who was both Priest and Sacrifice, and who offered up Him­self, He remains a Priest for ever. And when He said, take and eat, He com­mandedHeb. 5. 6. us not to offer up His body, but only to feed on it.

So also another abuse of the Papists is, to deny the Cup to the people: whereas Christ in His institution said, Drink ye all of this. It is a high Sacri­legious impiety, thus expresly to go against Christ's institution in His own words.

It is by faith alone we eat the body, and drink the blood of Christ. And yet we say not that the body of Christ is in­cluded in the Bread, and His blood in­cluded in the Cup: but if we will en­joy the truth and reality of the Sacra­ment, we must have our hearts lifted [Page 79] up heaven-wards, and look upwards; where Christ is in the glory of His Father, and from whence He shall come to be our Judge: for he that seeks Him corporally in these corruptible elements, manifestly errs.

So for me to eat the body of Christ crucified for me, and to drink His blood shed for me, is not only firmly to be­lieve the whole passion and death of Christ, and by it to obtain remission ofJoh. 6. 35. to 54. sins and everlasting life; but also by His Spirit which dwelleth in me, to be more and more united to His blessed body: as Christ there said, He that eateth My Joh. 6. 56. [...]lesh, and drinketh My blood, dwelleth in Me, and I in him.

So that although Christ is in Heaven, and we on Earth, yet we are flesh of His flesh, and bone of His bone.Eph. 5. 30. & 3. 16, 17. & 4. 15, 16. Joh. 6. 57.

Even as all the members of the body are quickened and directed by one soul, so are we by one and the self same S-pirit. So then our eating the body, and drink­ing the blood of Christ, which is not corporally but spiritually done, signifies four things:

• 1. Our believing of the passion and death of Christ.
• 2. Our receiving remission of sins [Page 78] [...] [Page 79] [...] [Page 80] and everlasting life by faith in Him.
• 3. Our union with Christ by His Holy Spirit which dwelleth both in Christ and us.
• 4. The benefit of quickening by the same Holy Spirit.

So to eat the body and drink the blood of Christ, is to believe that we through the merits of Christ, are re­ceived by God into grace and favour; and by the same faith we receive remis­sion of sins, and are reconciled unto God; and that the Son of God (that Word which was made flesh) who hathJoh. 1. 14. united to Himself our humane nature (which He personally took) doth dwell in us, and hath joyned us to Himself and His assumed humane nature, by pouring upon us His Holy Spirit, by which He regenerates us, and restores light in us, righteousness and eternal life, the same which shineth in His assumed humane nature.

Or more briefly thus: to eat the body of Christ is,

1. To believe in Him.

2. By faith, to receive remission of sins.

3. To be united unto Christ.

4. To be made partaker of the life of Christ, or to be conformable to Christ by His Holy Spirit, which worketh the same things both in Christ and in us.

This our eating is our communion with Christ, which the Scripture tea­cheth, and which in this Sacrament we do profess; namely our spiritual union with Christ, such as is of the members with the head, and of the branches with the vine.

This eating of His flesh, Christ teacheth in John 6. and confirmeth it by these outward signs in the Lord's Supper.

For in the Lord's Supper as we do eat the Bread, and drink the Wine, even so there as surely Christ gives to all true believers His body to eat, and His blood to drink.

This is clearly manifested to us in the words of institution, Mat. 26. 26, 27, 28. 1 Cor. 11. 23, 24, 25. And this promise is repeated by St. Paul, 1 Cor. 10. 16, 17. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one [Page 82] body; for we are all partakers of that one bread. To explain this briefly, It is called the cup of blessing, or of giving thanks, because it is received to this end, that we should give thanks to Christ for His death and passion for us: or that we should use it so, as to put us in mind of Christ's benefits towards us, and for these to give Him thanks.

Communion of the blood of Christ: Communion is a participation of a com­mon thing: the Communion of the body and blood of Christ is by faith to be made partakers of Christ and all His benefits, the same Spirit being in us which is in Christ, and working the same thing in us which he doth in Christ.

It is a spiritual communion which be­lievers have with Christ, as members with the head, and as branches with the vine.

For the Bread and Wine are the Com­munion, that is the sign and testimony of our Communion with Christ.

This Communion (as the Apostle there said) consisteth in this, that we being many are one body.

This makes against the corporal eat­ing of the Papists in this Sacrament, for our communion with Christ is [Page 83] only by faith and by the Holy Ghost.

Christ is the common head, His bene­fits are common, and communicated to all His members: Hence also it follows that the members are common among themselves, whence should flow mutual love and amity.

The Papists to uphold their Transub­stantiation do say, that we must take the words litterally, and so immediately af­ter the words of consecration at the last syllable of the last word, that the Bread is transubstantiated or changed into the very body of Christ, and the Wine into His blood.

But this is a Sacramental speech of Christ, This is my body. As St. Austin to that general rule about Sacramental actions, adds this instance of eating the body of Christ. This is a certain way (said he) of finding out whether such a phrase or speech be proper or figurative, that whatsoever in Divine Word or holy Scriptures, cannot be done by ho­nest and good manners, nor be properly referred to the truth of our faith, we must know it to be a figurative speech. And shortly after instances in that place, Ʋnless ye eat the flesh of the Son of man, Joh. 6. 53. [Page 84] and drink His blood, ye have no life in you. Doth our Saviour here command such a nefarious act, to have the Jews fall upon Him, kill and [...]ley Him, to eat His flesh, and drink His blood? No; it is a figurative speech, there Christ com­mands▪ them to communicate with the passion and sufferings of the Lord, and most sweetly to lay it up in remem­brance, that for us His body and flesh was crucified and wounded.

So also this is a figurative speech, when our Saviour speaks of the Bread, This is my body; and of the Cup, This is my blood. This Cup is the New Testament in My blood: where the name of the thing signified, by a Sacramental Meto­nymie is given to the sign.

So the words of Christ must be under­stood Sacramentally, the Bread is called the body of Christ, because it is the sign of the body of Christ: and the Cup, or the Wine in the Cup, is called the blood of Christ, because it is the sign of the blood of Christ. And the Cup is called the New Testament because it is the sign of the New Testament.

So the true sence and meaning of Christ's words, This is my body which is given for you, is thus, This Bread which [Page 85] is broken by Me and given to you, is a sign of My body which is given to death for you, and is a certain sign of your conjunction and union with Me: so that he that believeth and eateth this bread, he doth truly feed on My body.

But according to that impious fiction of the Popish transubstantiation, many absurdities follow. As,

1. Christ brake bread, not His body; therefore the bread is not really the body of Christ.

2. The body of Christ is given for us, and not bread; therefore bread is not really the body of Christ.

3. Christ did not say, under these species is My body, or My body is con­tained under these species; therefore Pa­pists pervert Christ's words, and keep not to the institution.

4. Christ said not of bread, let this be made My body, but this is My body.

5. Notwithstanding their transub­stantiation, the bread is neither anni­hilated, nor changed into the sub­stance of a body, but remaineth bread still.

6. In every Sacrament there are two things, the sign and the thing signified: [Page 86] but transubstantiation taketh away the sign, namely Bread and Wine; there­fore it doth wholly overthrow the Sacrament.

7. Transubstantiation takes away the analogy between the sign and the thing signified.

But no more of this; I will only add four Reasons against the carnal or cor­poral presence of Christ in the Sacra­ment.

Reason 1 If the bread were turned into Christ's body, then there would be two Christs, one that giveth, and one that is given; for our Saviour gave the bread, &c.

Reason 2 If the bread be the very body of Christ, there would then be no more sign of the thing signified; and so noRom. 4. 11. Sacrament.

Reason 3 Then the wicked receiver might eat and drink Christs body and blood, as well as the true believer▪

Reason 4 The Minister cannot give the inward Grace, but the outward elements only in the administration of the Sacra­ment.

There is another gross error also of Consubstantiation:

Consubstantiation is a coexistency of two substances in the same place: or the [Page 87] presence of the body and blood of Christ, not under the species of Bread and Wine, but under the very Bread and Wine. Luther was of this opinion, that it remained bread still; but under, in, or with the bread is the body of Christ.

And this is the common tenent and opinion of those who this day are called Lutherans.

Against this, these few reasons may suffice.

1. The whole action of the Lord's Supper is done in remembrance of Christ, what need have we of that, if Christ's body were really present, either under, with, or in the elements?

2. Christ's body is in Heaven: and the Heavens must receive Him, until the times of restitution of all things, Acts 3. 21.

3. This is an essential property of every magnitude (and therefore of Christ's body also) to be in one place, and circumscribed or encompassed of one place.

4. If Christ's body were eaten cor­porally, then the wicked as well as the Godly partake of the flesh of Christ: but to eat His flesh is to believe in Him, and to have eternal life.

5. It is absurd to think that Christ sitting with His disciples, did with His own hands take His own body, and give it wholly to every one of His Disciples.

This is the Sacrament not of the liv­ing, or of the glorious body of Christ, but of His suffering and crucified body.

So Christ said, This is My body which is given for you: it is the Sacrament of Christ's body delivered unto death for us. And that these two ways.

1. It is a visible sign, bringing to our remembrance, or representing to us the body of Christ; that as with our bodily eyes we see the bread of the Lord so with the eyes of our Soul we may see Christ's body crucified for us.

2. It is a seal, sealing to our faith that Christ's body was certainly delivered to death for us, and is become the bread of life unto us.

We must not therefore seek Christ's body in the earthly element, but by faith lift up our hearts to Heaven, whi­ther Christ ascended▪ and where He is. So in our Liturgy at the celebration of this Supper, we are admonished to lift up our hearts.

Now let us come to speak of the out­ward actions both of the Minister, and also of the Receivers.

1. The actions of the Minister are these four.

1. To take the Bread and Wine into his hands, and to separate it from ordi­nary Bread and Wine. Which is to sig­nifie to us, that God in His eternal de­cree separated Christ to be our Mediator, and that He was set apart for this office: Him hath God the Father sealed.

2. To bless and consecrate the Bread and Wine, by the Word and Prayer. Which signifies to us, that God in His due time sent Christ into the world, and sanctified Him, furnishing Him with all gifts needful for a Mediator.

3. To break the Bread and pour out the Wine. Which signifies, the passions and sufferings of Christ, with all the torments which He endured both in soul and body for our sins.

4. To give and distribute the Bread and Wine to the receivers: which sig­nifies, that God gave Christ, and that Christ gave Himself to us: and that whole Christ and all His merits are freely offered to all sorts of receivers. And that God hath given Christ to the faith­ful [Page 90] receivers to feed their souls unto eter­nal life, Joh. 3. 14, 15. Joh. 6. 50, 51.

2. Next we come to the Sacramental actions of the receivers, and they are these two.

1. To take the Bread and Wine of­fered by the Minister, every one into his or her hand. This signifies, his tak­ing, and laying hold of Christ freely offered from God the Father, by the hand of faith, Joh. 1. 12. Or, the recei­ving of Christ with all His benefits into his soul by faith.

They, and they only have benefit by Christ crucified, which thus apply Christ to themselves by a true and lively faith▪ To as many as thus receive Him, to them gives He power to become the Sons of God, even to them that believe on His name.

2. To eat the Bread, and drink the Wine, receiving them into the body▪ and digesting them. And this signifies our uniting to Christ, and enjoying of1 Cor. 11. 26. Him; or our application of Christ by faith, that the feeling of our true union and communion with Christ may be increased.

We must with delight apply Christ and His merits, to all the necessities of [Page 91] our Souls; spiritually feeding upon Him, and growing by Him.

For the eating of the Bread to streng­then our nature, betokeneth the inward strengthning of our souls by Grace, through the merit of breaking Christ's body for us. And the drinking of the Wine to cherish our bodies, betokens that the blood of Christ shed on the Cross, and (as it were) drunk by faith, doth cherish our souls.

And as God doth bless these outward elements to preserve and strengthen the body of the receiver; so Christ appre­hended and received by faith, doth nou­rish him, and preserve him both bodyJoh. 6. 50, 51. and soul unto eternal life, 1 Cor. 10. 3. 11. 17, 19.

Q. Who are to be admitted to be par­takers of this Sacrament?

A. 1. They who are of years of discre­tion, and sound judgment, able to discern the Lord's body, ought to repair to it. If they are able to prove and examine themselves, and rightly to remember the Lord's death. For so is the Command­ment, This do in remembrance of me: And let a man examine himself, and so let him eat of this bread, and drink of this cup: for so ye shew the Lords [Page 92] death till He come, 1 Cor. 11. 27, 28.

2. They who are baptized, and by Baptism made members of the Church. For our Covenant with God made in Baptism, is renewed in the Lord's Supper.

As formerly none might eat of the Passeover unless he were circumcised; so none may partake at the Lord's table unless baptized.

3. Who in word and deed profess their faith and repentance; or who ex­press the profession of their faith and repentance, by the actions of their life. For of occult and hidden things the Church judgeth not: but she admitteth all those whom she can judge to be members of Christ: that is, those whom she hears and sees by their confession and by their outward deeds to profess their faith and repentance; whether they be Godly, or whether they be Hypocrites not yet made manifest.

Q. What is to be performed of every Christian that he may partake worthily of the Lords Supper?

A. Three things.

1. A due preparation before re­ceiving.

2. Great heed in the whole duty of receiving.

3. A thankful close and shutting up of it. Of all these in order.

Q. What is the preparation requisite to this holy Sacrament?

A. Duly to search and examine their own souls, if they can find in themselves those things which God requires in wor­thy Communicants.

This preparation is twofold: 1. In­ward. 2. Outward.

1. Inward, which is spiritual, and that consists in a man's examining of himself, and so to try his own worthiness: There is a double worthiness.

1. A Worthiness of the person; if thou hast faith, and the righteousness of Christ imputed by faith to thee.

2. A worthiness of the using; which is true reverence inward and outward; forgiveness, love, a serious bewailing of sins, and repentance; the meditation of the benefits of Christ; the discerning the body of the Lord, thanksgiving; and the avoiding of all offences. All these things be particularly discussed by many worthy writers, and therefore I here wave them. Briefly thus,

Such as will in a holy sort prepare themselves to celebrate the Lord's Sup­per, must have,

1. A knowledg of God, of Man's fall, and of the promised restauration into the Covenant by Christ.

2. True faith in Christ: for every man receiveth so much as he believeth, Heb. 4. 2.

3. True repentance of all their sins past, Isai. 66. 3. Psal. 26. 6.

4. Perfect love and charity: forgiv­ing as we would be forgiven: true repentance purgeth out malice among all other sins; and a sound faith work­eth by love, towards God, and towards our brethren also, Mat. 5. 22. Jam. 1. 19. 20. Gal. 5. 6.

The holy Apostle Paul (in 1 Cor. 11. 27, 28, 29.) placeth preparation in these three acts. 1. Discerning the Lord's body. 2. Examining of our selves. 3. A worthy disposition. To speak a little of all these distinctly.

1. Discerning the Lord's body; which consists in a good understanding and judgment of the nature, use, and necessi­ty of the Sacrament. Now because these things cannot be understood but out of the fundamentals of Christian Religion, about sin, and misery following thence; the Grace of Christ, and the blessings therehence slowing: of our duty in [Page 95] thankfulness and obedience to God; therefore the knowledg of the principal points of Christian Religion which are necessary to Salvation, are needfully required to this discerning here spo­ken of.

2. Examining our selves; which con­sists in a serious trial if we are so dispo­sed, that we may use this Sacrament with profit.

The rule of this examination is the Word of God, especially as it concerns the institution of this Sacrament.

Our dispositions to be looked into in this trial of our selves, are our faith, repentance, charity, a desire of new obe­dience.

3. A worthy disposition; which con­sists in an agreeableness of our affections with this sacred business.

And here is required,

1. That we renew our repentance, as for all our former sins, so especially our late failings, and for those sins we are most inclined unto, and those committed since our last receiving.

2. To stir up in our selves a hungring and thirsting after Christ and His Grace, as for pardoning and mor­tifying our sins, so to be enabled [Page 96] for better obedience, and newness of life.

3. To stir up our faith to lay hold on the promises of the Gospel.

4. That with all humility, reverence, and devotion, we receive this Sacra­ment, as the Seal of the Covenant of Grace, and of the promises of God.

Thus far of the first part to be per­formed by every Christian worthily to partake of the Lord's Supper, which is Preparation. Now for the second, Heedfulness in the duty of receiving. And that consists in these four things.

1. Reverendly to attend, the better to apply the whole action; joyning with the Minister in his Prayers, making use of all the Sacramental actions both in the Minister, and also in the receivers, whereof we spake at large before, and so thankfully commemorating the Lord's death, for the comfort and refreshing of our souls.

2. According as it is commanded, all must take the Bread and Wine into their hands.

3. According to Christ's command, to eat that Bread, and drink that Wine.

4. They must use thanksgiving, offer­ing up themselves both souls and bodies [Page 97] is a Sacrifice of thanksgiving. In whichRom. 12. 1▪ respect this Sacrament is properly called the Eucharist. As oft as we eat this bread, and drink this cup, we shew the Lords death, &c. The Ordinance it self is full of death: what other language doth bread broken, and the blood severed from the body speak, but a dying Christ? As the Ordinance, so the Communicant doth by eating and drink­ing, in fact declare his profession of ad­herence to Christ, and embracing of the death of Christ for remission of Sins, and reconciliation of his person unto God. Which although at all times we may and should remember, yet God would have a solemn standing Ordinance in His Church, for the commemoration and shewing of it forth; which Ordi­nance is this of the Lord's Supper.

This must be our actual exercise at the time of our eating and drinking at this Holy Table, to shew forth the Lord's death. The death of Christ then must fill our eyes, ears, lips, and thoughts; If any of us could see Christ dying, that sight would take us up. Here we come as near to see Him dying, as can be represented unto us: Here Christ is Crucified before our eyes. Thus muchGal. 3. 1. [Page 98] for the second part, which is a Christian heedfulness in the act of receiving. Now of the third and last part, a thankful close and shutting up this our duty in this Ordinance.

1. By joyful thanksgiving, with Prayers.

2. Meditation how we are bettered; what increase we find of our faith in Christ, love to God and all His Saints, what strength and power we have got­ten against sin, lust, and corruption; what new obedience we shew forth in our lives; and what increase and con­fi [...]ming we find of all other sanctifying and saving Graces in us; to help us to lead new lives, and to run the ways of all God's Commandments with more strength and alacrity than formerly.

This do in remembrance of me:

This is a solemn Memorial instituted by Christ Himself. Great Deliverances or Mercies have solemn commemora­tions: Such was the Passeover, and the Feast of Purim, &c. among the Jews. Christ did not ordain it for His Nativity, Circumcision, Ascension, &c. (though all these were for us and our Redemption) but in remembrance of His death: hereby we shew the Lord's death. Because our sins are done away [Page 99] by His death; therein (in His death) was made the Sacrifice of atonement; Redemption and Reconciliation was made thereby, the Covenant confir­med, the justice of God satisfied, and everlasting life procured, &c.

1. Let us make this thankful remem­brance to and within our selves, what fruit and benefit we receive from Christ, and the torments and pains He endured for us both in His blessed body and soul; nay His Soul-pains were the sole or chief of all His pains. Do not these deserve a thankful remem­brance?

2. We make this remembrance to others, to all the world, by our solemn profession of Christ and His death, to which we stick, for remission of sins, and acceptation with God.

3. We make this remembrance to God, that Christ by His death hath satisfied God's justice, and hath made peace through the blood of His Cross. Who shall therefore lay any thing to the Col. 1. 20. charge of Gods elect? it is Christ that dyed for us, &c. Rom. 8. 34.

I close up with the Allegory of the Paschal Lamb and Christ, how the type and anti-type or the thing signified fitly [Page 100] answer and agree; in these thirteen things.

1. It must be a lamb of the flock; so Christ was true man, Joh. 1. 14.

2. A Lamb without blemish; so Christ was without sin.

3. To be killed and roasted with fire; to shew the bitter death and passion of Christ.

4. A bone of it must not be broken; so Christ had not a bone broken, Joh. 19. 36.

5. It must be in the evening; so Christ suffered in the end of the world, Heb. 1. 2. and 9. 26.

6. The posts were to be sprinkled with the blood; so Christ's blood is sprinkled on our Consciences, and His satisfaction is imputed to us, Rom. 3. Isai. 53. 6.

7. Seeing the blood, the destroying Angel passed over, and they were pre­served from death; so Christ by his blood frees us from everlasting death.

8. The Lamb was to be eaten, and in every family; so Christ by faith is to be applyed by every believer.

9. The Lamb was to be roasted whole, his head, legs & appurtenances; so whole Christ is to be received, and wholly ac­cording [Page 101] to all the articles of our faith, 2 Tim. 3. 7.

10. Without leaven: that is without hypocrisie.

11. It must be eaten with bitter herbs: with true repentance and bitter grief for sin which caused that bitter passion of Christ. He that will be Christ's Disci­ple, must take up the Cross.

12. It must be eaten hastily, and with their staves in their hands, after the fa­shion of strangers: to shew that we are Pilgrims here, and travailing to our heavenly countrey have need of such a Viaticum in the way.

13. Only Circumcised to eat thereof. So only the regenerate feed on Christ by faith; and Christ is profitable only unto them.

EXERCITATION THE FOURTH.

THe meaning is thus, as if King Solomon had said, the whole sub­ject of this Book of Ecclesiastes, is sum­marily comprehended in this point, that man should lead his life in the fear of God, and in holy obedience unto Him: So that after this life he may enjoy ever­lasting blessedness and happiness in Him.

Now the fear of God is commanded in the first Commandment; the scope [Page 104] and meaning of the first Commandment is thus; that Jehovah, one in Substance and three in Persons, the Creator and Governour of all things, and the Re­deemer of His people, is to be enter­tained for the only true God, in all the powers of our soul. And that the in­wardMat. 22. 37. Prov. 23. 26. Deut. 5. 29. Prov. 4. 23. Mat. 12. 35. and spiritual worship of the heart, (wherein God especially delighteth, and which is the ground of the outward worship,) may be given to Him, and none other: and that sincerely without hypocrisie, as in His sight who search­ethJer. 17. 10. and knoweth the heart.

For this word before Me, or before My face, noteth that inward entertain­ment and worship whereof God alone doth take notice. And thereby God sheweth, that He condemneth as well the corrupt thoughts of mans heart concerning His Majesty, as the wicked practise of the body; for our thoughts are before His face.

The easiest way of explaining or un­derstanding the Commandments, is by dividing the obedience due to every Commandment, into its proper virtues as parts; and then the vices contrary to those virtues will easily appear.

As there are these seven virtues or [Page 105] parts of obedience due to the first Com­mandment. 1. The acknowledging of God. 2. Faith in God. 3. Hope. 4. Love of God. 5. Fear of God. 6. Humi­lity. 7. Patience.

But here we are to speak only of the fear of God. The true fear of God, is to acknowledge the extream anger of God against sin, and His power to punish it; and to esteem our displeasing of God or offending Him, and consequently an estrangedness from Him, as the greatest evil: and therefore extreamly to hate and detest sin; and to be ready rather to suffer any evil, than to offend in any thing.

Or thus, The fear of God, is from acknowledging of His Wisdom, Power, Justice, and Right which He hath over all creatures, and out of subjection unto Him, not willing to offend Him.Levit. 19. 14. Thou shalt fear thy God; I am the Lord.

God is feared, as He is just and power­ful to punish; in regard of the evil of punishment, which He can inflict. So we stand in such a Godly fear, as not to do any thing, but that which maketh for God's glory: and yet this is not a servile fear (whereby one is afraid to be [Page 104] [...] [Page 105] [...] [Page 106] damned) but an awful filial fear, where­by we are afraid, to offend our Maker and Heavenly Father. So our Saviour bidsMat. 10. 28. us, rather fear Him that is able to destroy both soul and body in hell. So St. Peter bids us to pass the time of our sojourning1 Pet. 1. 17. here in fear. Let us have grace whereby Heb. 12. 28. we may serve God acceptably with reve­rence and Godly fear. For as a Father pityeth his Son, so the Lord pityeth them that fear Him. Whereas all carnal fear, and especially the fearing of any thing more than God, is here condemned. Fear ye not their fear, neither be afraid; Isai. 8. 12, 13. but sanctifie the Lord of Hosts Himself, and let Him be your fear, and let Him be your dread. I, even I, am He (saith the51. 12, 13. Lord) that comforteth you; who art thou that thou shouldst be afraid of a man that shall dye, and of the Son of man, that shall be made as grass? and forgettest the Lord thy maker, &c. and hast feared continually every day, because of the fury of the oppressour, as if he were ready to destroy, and where is the fury of the oppressour?

Fear not them which kill the body, but Mat. 10. 28. are not able to kill the soul: but rather fear Him that is able to destroy both soul and body in hell.

We should be more afraid to displease God than any other: and this fear of God should be stronger to move us to do good, than the fear of man to move us to do evil.

There is a twofold fear of God. 1. Filial. 2. Slavish.

1. Filial, which is from acknowledg­ing of sin, and the anger of God against it, and from a serious grief for sins committed, because of offending God thereby, and in regard of calamities that we and others endure for sin, and a fear of future sins and punishments; with an ardent desire of avoiding those evils, through the acknowledging of God's mercy shewed to us in and through Christ.

This is usually called filial fear, because it is such a fear as dutiful Children have toward their Father, grieving for the anger and displeasure of their father, and fearing least they should offend him again, and so be punished for it; and yet are always perswaded of their fa­thers love and good-will towards them, and therefore love him, and through this love do grieve the more because they have offended him. So we read of Peter, that when he had denyed his Master, [Page 108] he went forth, and wept bitterly. Mat. 26. 75.

But servile and slavish fear, is such as of Servants to their Masters, to avoid punishment, without faith, and with­out a desire and striving to amend: and is usually joyned with despair, and a with-drawing from God, and fleeing away from Him.

Filial and slavish fear differ in these three things.

1. Filial fear proceedeth from our trust and confidence in God, and love to Him. But servile fear ariseth from a sight of sin, and sins flying in the face, with the sence of judgment, and of the wrath of God.

2. Filial fear principally turneth away from sin which displeases God, but not from God Himself. But servile fear is a fleeing from, and a hatred not of sin, but of punishments and judg­ments of God; and so at length with a fleeing from, and a hatred of God Himself.

3. Filial fear is joyned with some assurance of salvation and everlasting life, and so draws us nearer to God. But a servile fear is joyned with an ex­pectation of everlasting damnation and casting away from God, and so drives [Page 109] farther from Him: which is so much the more in them, as their doubting or de­spair of the Grace and Mercy of God is more or less.

This slavish fear is in the Devils and wicked men, and is the beginning of everlasting death, which the wicked and ungodly do feel even in this life. So said Cain to God, My punishment is Gen. 4. 14. greater than I can bear: Behold, Thou hast driven me out this day from the face of the earth; and from thy face I shall be hid, and I shall be a fugitive, a vagabond in the earth, &c. So Ahaz, his heart Isai. 7. 2. was moved, and the hearts of his people, as the trees of the wood are moved with the wind. And so Saul, he was afraid, 1 Sam. 28. 5. and his heart greatly trembled. The Jam. 2. 19. Devils believe and tremble.

There are some things do oppose and resist the fear of God, in defect; and some in excess.

1. In excess, as servile fear and de­spair; of which we spoke something before.

2. In defect; as, 1. Prophaneness; 2. Carnal security; 3. Contempt of God; 4. An Idolatrous fear.

The wicked are utterly devoyd of all fear and reverence of God; they havePsal. 36. 1. [Page 110] no fear of God before their eyes: an idolatrous fear, is not that fear alone which is from idols; as the poor Hea­then Indians worship the Devil because he should not hurt them; but that fear also which is from men and from the world, when a man fears them more than he fears God.

Some carnal security may be in the Godly, yet it is otherwise with them than in the wicked. It is so in the God­ly, that the fear of God is not altoge­ther cast out of their heart; but the1 King. 14. 9. wicked like Jeroboam cast God behind their back: So God complains of theEzek. 33. 35. Jews, they had forgotten Him, and cast him behind their back: and that they had cast away the Law; There is no fear Isai. 5. 24. Psal. 36. 1. of God before their eyes. Like the unjust Judge, who neither feared God, nor regarded man. We may have cause toLuk. 18. 2. fear such; as Abraham said of the Phi­listins at Gerar, Because I thought that Gen. 20: 11. 1 Sam. 21. 10: & 23. 26. the fear of God is not in this place, and they will slay me for my wifes sake. So David fled for fear of Saul.

There are many acceptations of fear in Scripture.

1. It is taken for natural fear, which is a certain natural affection, whereby [Page 111] men are stricken by reason of some na­tural or hurtful evil, either true or ima­gined. So Jacob said of his brotherGen. 32. 11. Esau, I fear him, lest he will come and smite me, and the mothers with the chil­dren. So the City of Jericho feared be­cause of Israel. So Peter being on theJosh. 2. 9, 11. Mat. 14. 30. & 28. 4. Sea, when he saw the wind boysterous, was afraid, and cryed out, &c. This natural fear is in it self neither good nor evil. It was in Christ Himself, as He was man. It becomes evil and sinfulHeb. 5. 7. Mark 14. 33. when distrust is mixed with it.

2. There is a free voluntary fear and reverence, which inferiours shew to their superiours, making them careful to obey, and loth to offend, and that for the Lord's sake. Let the wise see Eph. 5. 33. that she reverence her husband; but the word in the Original is ( [...]) that she fear her husband. So, render to all their due; fear to whom fear Rom. 13. [...]. belongeth.

3. Fear sometimes in Scripture is ta­ken for the thing or danger feared: the thing which I greatly feared is come upon me, said Job, and that which I was Job. 3. 25. Prov. 1. 27. afraid of is come unto me. When their fear cometh as desolation, &c. that is, when that which they feared com­eth, &c.

4. For the person which is feared. In this sence God is called the fear of Isaac: So Jacob sware by the fear of his father Isaac, that is, by God whom Isaac Gen. 31. 42, 53. feared; a Metonymie.

5. Fear in Scripture sometime is taken for, an holy affection of the heart aw­ing us, and making us loth to displease God by sin, in respect of His great goodness and mercies, and for a love we bear to righteousness. There is mercy Psal. 130. 4. with Thee, that Thou mayest be feared: This is a filial or child-like fear, spoken of before. The Godly are commandedJob 1. 2. Acts 10. 2. thus to fear, and are commended for it; so is Job, and so Cornelius, that they feared God.

6. For a terrour in the heart of wick­ed men, fearing God as a Judge; being loth to offend Him by sin in regard of His punishments, and not from any hatred of wickedness. Thus Felix trem­bledActs 24. 25. and feared. This is servile and slavish fear, spoken of also before.

7. Fear is taken for the whole wor­ship of God. Thou shalt fear the Lord. In every nation he that feareth God, and Deut. 6. 13. Acts 10. 35. Prov. 1. 7. Psal. 112. 1. & 128. 1. worketh righteousness, is accepted of Him. Blessed is every one that feareth the Lord; where is a Synechdoche of the part for [Page 113] the whole. For where the fear of God is truly planted, there will follow the whole worship of God.

8. To think upon dangerous things which breed fear. So thine heart shall Isai. 33. 18. meditate fear.

9. For a great terrour, and fear from God; which was sent on the hearts of the men of those Cities of the Canaanites, that they pursued not after the sons of Gen. 35. 5. Jacob to slay them. And the fear of 2 Chr. 17. 10. God was upon those cities round about them, &c.

Thus we see the several significations, and acceptations of fear in Scripture: and also what the true fear of God is; which is, whereby we so fear and reve­rence His holy Majesty and His Word, that we take heed by all means, of offending so gracious a Father, not so much for fear of punishment, as out of true love to God.

Several encouragements out of Scrip­ture, to fear God. 1. God wisheth it, Oh that they would fear Me, that it may be Deut. 5. 29. well with them, and with their children! and for their good alwayes. & 6. 24.

2. The secret of the Lord is with them Psal. 25. 14. that fear Him; and He will shew them His Covenant. He will teach them. & 119. 102.

3. There is no want to them that fear Him: The young lyons shall lack and Psal. 34. 9, 10. suffer hunger, but they that fear the Lord, shall lack no good thing. & 33. 18, 19. Prov. 22. 4.

By humility and the fear of the Lord, are riches, honour, and life. There isPsal 11 1. 5. & 112. 1, 2. Prov. 15. 16. Psal. 61. 5. a special heritage belongs to those that fear God; therefore David said, Thou hast given me the heritage of those that fear Thy name: That is, as these pre­sent▪ so also eternal good things, which properly belong to God's Children; wherein they of the world have no part at all.

4. The Lord is nigh them that fear Psal. 85. 9. Him. And blessed are they to whom the Lord is nigh to hear and help. Moses de­scribed the happiness of Israel herein, and said, What nation is there so great, Deut. 4. 7. who hath the Lord so nigh unto them, as the Lord our God is to us, in all things that we call upon Him for?

Surely His salvation is nigh them that Psal. 85. 9. fear Him, &c.

In the fear of the Lord is strong con­sidence; Prov. 14. 26. and his children shall have a place of resuge.

The mercy of the Lord is from ever­lasting Psal. 103. 11 to everlasting on them that fear Him, &c.

He will fulsil the desire of them that & 145. 19. fear Him, He also will hear their cry, and save them.

For the Lord taketh pleasure in them & 147. 11. that fear Him, in those that hope in His mercy.

The fear of the Lord prolongeth days. Prov. 10. 27.

The fear of the Lord is a fountain of & 14. 27. life, to depart from the snares of death.

The fear of the Lord tendeth to life; & 19. 23. and he that hath it shall be satisfied.

To you that fear My name shall the Mal. 4. 2. Sun of righteousness arise with healing in His wings, &c.

His mercy is on them that fear him, Luk. 1. 50. from generation to generation.

Who is among you that feareth the Isai. 50. 10. Lord, that obeyeth the voice of His ser­vant; that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon His God.

In every nation he that feareth God, Act. 10. 35. and worketh righteousness is accepted of him.

To whomsoever feareth God, the word & 13. 26. of salvation is sent.

EXERCITATION THE FIFTH.

OH how good is it to wait upon God! they alone who have found the benefit of it, know how good it is.

There be three especial ingredients, to make up this duty of waiting upon God: 1. Faith. 2. Patience. 3. Di­ligence.

1. Faith; which is the substance of Heb. 11. 1▪ things hoped for, and the evidence of things not seen. Faith is the bottom of our waiting upon God. Faith disco­vers to us, on what grounds we may stand; as namely upon God's faithful­ness and all-sufficiency, &c. and there­fore David still encourageth himself, [Page 136] (as twice in this Psalm) to wait upon God.

2. Patience; waiting implies delay; and delay without patience is insuppor­table. Hope deferred makes the heart Prov. 13. 12. sick. Delay is a sore sickness, and Pa­tience is the only cure of it; without which, that sickness will prove death.

3. Diligence and activity; he that waiteth for a mercy, must serve God's Providence in the use of all the means, which God hath ordained and ap­pointed for the accomplishment thereof. It is Diligence as well as Faith and Pa­tience, that must inherit the promises. We desire that every one of you do shew the same diligence, to the full assurance of hope unto the end: that ye be not Heb. 6. 11, 12. slothful, but followers of them, who through faith and patience inherit the promises. Waiting without diligence, is nothing but slothfulness and security. Waiting signifies a patient abiding, and expectation of help from God. I waited Psal. 40. 1, 2, 3. patiently upon the Lord; and He inclined His ear unto me, and heard my cry: He brought me also up out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And He hath put a new song [Page 137] in my mouth, even praise unto our God.

I will wait upon the Lord, I will not go back from Him; I will try or use no unlawful means, but will wait in HisIsai. 26. 8. way, and expect His help and aid, and the fulfilling of His promises; depend­ing wholly upon Him and His Word.

Faith apprehends the promise, and thereby brings forth Hope; and Faith by means of Hope, makes them that be­lieve to wait.

God is not like to man: but in what­ever He promiseth, He approveth Him­self most faithful, both in His ability and performances. I will therefore trust in the Name of the Lord, and stayIsai. 50. 10. my self upon Him my God.

This waiting upon God is a virtue,Definition. whereby we are inclined to the expecta­tion of those things, which God hath promised to us. If we hope for that we Rom. 8. 25. see not, then do we with patience wait for it.

This waiting, this expectation,

1. It hath God for its principal ob­ject; that our faith and hope might be in 1 Pet. 1. 21. God: and the less principal objects are all those things, whereby as by means and steps, we come to God.

2. It hath respect to God, as the Au­thor and Giver of every good thing, which it expects. Every good gift, and Jam. 1. 17. every perfect gift is from above, and cometh down from the Father of lights; with whom is no variableness, neither shadow of turning. Commit thy way to Psal. 37. 5. the Lord, rest also on Him, and He shall bring it to pass. Every-where in the Old Testament, where the Hebrew word [...] which is wont to be rendered Hope, it signifies properly expectation. And the word [...] in Greek signifies more than bare expectation; it signifies patient expectation, and that unweariedly, from [...], maneo, I tarry: so (2 Thess. 3. 5.) it is rendered, into the patient waiting for Christ; namely by which expecta­tion, we expect till Christ shall come to judge both the quick and dead: there it is taken passively, for the expectation in or by which Christ is expected by us.

The Septuagint render these words thus, [...]. My Soul subject thy self to God; for my expectation (or my abiding, continuance, patience, perse­verance,) is from Him. [...], subjectio, simply signifies, sub alio jacere, to lye [Page 139] under another: but properly it signi­fies more, as namely, to be subordinate, or to subject our selves in an orderly way. So it denotes an orderly subje­ction; and implyes the reverence of the heart, respectful speech and gesture, obedience without resisting, a willing subjection, and in due manner as is re­quired. So, be subject, is a general word, comprehending all other duties, and services; to be obedient in all things.

The word [...] signifies, tolero, su­stineo▪ remaneo, persevero. A man must ( [...]) stay, abide, and stand, under his weight and burden, until God [...]ase him. Magis significat expectationem, & longanimitatem, quàm adversitatum tole­rantiam; sic alii. Propriè est, ipsa lau­dabilis sub cruce permansio constans, & in virtute cum crucis tolerantià vel con­temptu perseverantia.

Properly it signifies that laudable constant abiding under affliction, and a perseverance in virtue, not fainting under affliction, but constantly waiting for God's promised help and succour; knowing that better things are reserved for us. So we must not sink in our cou­rage, nor shrink from our burden; and [Page 140] then we shall both [...] and also [...]. So said the Apostle, Ye have need of pa­tience, Heb. 10. 36. that after ye have done the Will of God, ye may receive the pro­mise.

There is another word in the New Testament used also for expectation, [...], an earnest expectation, withRom. 8. 19. holding up the head, stretching out the neck, lifting up the eyes, with an earnest intention and observation to see, when the person or thing shall appear.

And one word more is used for expe­ctation, namely, [...]. But no more of this now.

The same word in the S [...]ptuagint, is in Psal. 130. 5. [...] I have waited upon, or for thee O Lord; my soul doth wait, &c.

Q. What are the signs of our true waiting upon God?

A. 1. If it r [...]st on the Grace of God alone, and His free promises.

2. If it breed in us a care in all things1 Pet. 1. 13. to please God. Every man that hath this hope in him, purifieth himself as He is 1 Joh. 3. 3. pur [...]

3. If it perswade us diligently to use the means ordained of God; and [...]eb. 10. 23, 24, 25. to abstain from all others which are [Page 141] not lawful, and He hath not appointed.

4. If we depend not on those means, but on God alone, working by and through them. And so in thus doingEsth. 4. 13. we may chearfully go about our duty imposed on us by God; that according to our earnest expectation and our hope, Phil. 1. 20. in nothing we shall be ashamed, &c.

Q. By what means our hearts may be confirmed and strengthened against troubles?

A. 1. By fervency of spirit or zeal; that others may take notice of us, that we have been with Jesus.Acts 4. 13. we have been with Jesus.

2. By a true confidence in God alone: So if we commit our works unto the Prov. 16. 3. Lord, our thoughts shall be established. If we cast our burden upon the Lord, He will sustain us; He will never suffer the Psal. 55. 22. righteous to be moved. And the Lord Isai. 58. 11. will guide thee continually, and satisfie thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.

3. By faithful and fervent Prayers, commending and committing all our affairs unto God. In every thing by prayer Phil. 4▪ 6. and supplication with thanks-giving, let our requests be made known unto God.

4▪ By a sound judgment of those troubles wherewith we are assailed. For sometimes many of them are meerly to be contemned; as the foolish speeches of vain men and women, &c. And sometimes they are meer fopperies, which when we have weighed them in the ballance of a clear judgment, do presently vanish away; and always are such, that if they are duly compared with the dignity of our place and Chri­stian Calling, with the fruits and neces­sity of them, they signifie nothing at all.

Our waiting and hope is confirmed and increased by all those Arguments, whereby we may be made more certain, that that good thing waited and hoped for, doth belong unto us. So experience worketh hope, and hope maketh not Rom. 5. 4. ashamed.

This Hope is a virtue, whereby we expect all good things from God, and patiently wait for all things that we need, at His hands; resting in the Lord, and waiting patiently for Him, not only [...] ▪ 37. 7. when we have the means, but also when [...]. 3. 17. we want all apparent means; y [...]a, and when the means seem contrary. As the three Children answered Nebuchadnezar: [Page 143] Our God whom we serve, is able to deli­ver Dan. 3. 17. us, from the burning fiery furnace, and He will deliver us out of thine hand, O King; but if not, be it known unto thee, O King, that we will not serve thy gods, nor worship thy golden Image which thou hast set up.

1. Wait believingly; The vision is yet Habb. 2. 3, 4. for an appointed time, but at the end it shall speak and not lye: though it tarry, wait for it, because it will surely come, it will not tarry. The just must live by faith. He that cannot believe, cannot live. Behold the husbandman waiteth Jam. 5. 7. for the precious fruit of the earth, and hath long patience for it, &c. Let us learn of the husbandman; and from the con­stant experience and observation of God's providence towards us, learn to wait upon God; For light is sown for Psal. 97. 11. the righteous, and gladness for the upright in heart.

Therefore will we not fear, though the Psal. 46. 2. earth be removed; and though the moun­tains be carried into the midst of the Sea. For this God is our God for ever and ever, Psal. 48. 14. He will be our guide even unto death. I had verily fainted, unless I had believed to see the goodness of the Lord in the Psal. 27. 13, 14. land of the living: wait on the Lord; be [Page 144] of good courage, and He shall strengthen thine heart; wait I say on the Lord.

2. Wait patiently: For the patient expectation of God's poor Servants shall not perish for ever. He that believeth, Psal. 9. 18. Isai. 28. 16. makes not haste. If we wait upon God by saving faith, and an holy recumben­cy of spirit, we will willingly wait for deliverance or supply, and will not make haste to rid our selves out of such or such a calamity, or use any indirect or unlawful means so to do. In returning and rest shall we be saved, in quiet­ness Isai. 30. 15. and in confidence shall be our strength.

Foolish men and women in the impa­tiency of their spirits, do sin against God, and their own arguments and rea­sons, and do sin away those mercies which else would come unto them. Da­vid was in a holy temper of spirit in his affliction, which he reports to us for our imitation: These things were our exam­ples, 1 Cor. 10. 6. 11. and they are written for our admo­nition, upon whom the ends of the world are come. David said, I waited patient­ly Psal. 69. 3. upon the Lord. How long did he wait? even until he cryed himself wea­ry, his throat dry, and his eyes dim. I am weary of my crying (said he) my [Page 145] throat is dryed, mine eyes fail while I wait for my God. Oh invincible pa­tience! unconquerable expectation! and he lost nothing by it, for so it fol­loweth, and He enclined unto me, and Psal. 40. 2. heard my cry, &c.

The Apostle advises us, Let patience have its perfect work; that ye may be Jam. 1. 4. perfect and entire, lacking nothing: till all our Graces are tryed, and God hath sifted us fully, if we will meekly and patiently depend upon Him, and holily and humbly wait till He send deliverance.

There is a work of patience, it must not be an idle patience, but a patience working in the use of all lawful means. And there is also a perfect work: to bear a very heavy burden, and a long time, and that with patience; this doth shew that patience hath had its perfect work.

Be we patient, stablish our hearts, for the coming of the Lord draweth Jam. 5. 8. nigh: that is, not in the general judg­ment at the last day, but in this or that particular mercy or deliverance out of such a streight, tryal or affliction. Shall not God avenge His own elect, which cry day and night unto▪ Him, [Page 146] though He bear long with them? I tell you (saith our Saviour) He will avenge Luk. 18. 7, 8. them, and that speedily: (that is, when God's good time is come.) Nevertheless when the Son of man shall come, shall He find faith on the Earth? the meaning is, that God oftentimes deferreth such or such a mercy or deliverance, until we are even weary of waiting, our hope lost, our faith even spent, and so our extremity God takes for His opportu­nity; then is Gods time to work; then mercies will be most sweet, then most refreshing. Every thing is beautiful in Eccles. 3. 11. its time.

3. Wait diligently: Stir up thy self to take hold on God; waiting is no idle posture, or sitting still. Engage thyIsai. 64. 7. Jer. 30. 21. heart to approach unto God.

Consider that the blessing doth not consist in the removal of an affliction, but in the sanctified use of it. And there­fore blessed is the man, whom thou cha­stenest, Psal. 94. 12. O Lord, and teachest him in thy Law: When instruction and correction go together, that is a blessed and happy correction. Labour therefore for a san­ctified use of every affliction, to be pur­ged and purified thereby. Give a [...] [...] Pet. 1. 10. diligence to make thy calling and election [Page 147] sure. Keep thy heart with all diligence. Prov. 4. 23. Heb. 6. 12. And shew the same diligence to the full assurance of hope, unto the end. Looking Heb. 12. 15. diligently lest we fail of the Grace of God: So let us be diligent in our wait­ing, that we may be found of God in peace, 2 Pet. 3. 14. without spot, and blameless.

I wait for the Lord, my Soul doth Psal. 130. 5. wait, and in His word do I hope. God will have us to wait, until He come and rain righteousness upon us. Oh howHos. 10. 12. doth our blessed Saviour wait upon us! standing at the door of our hearts, and knocking; saying, Open to Me, My Si­ster, Rev. 3. 20. My love, My dove, My undefiled, Cant. 5. 2. and so woes us, for to let Him come into our hearts; and we wickedly shut the door of our hearts against Him, and refuse His offers of Grace and Mercy, and put Him off with delays; yet He stands still, and knocks, and waits▪ till His head is filled with dew, and His locks with the drops of the night.

And He hath sent forth His Ministers also to wooe for Him, and to pray us in 2 Cor. 5. 20. Christs stead, that we would be reconciled unto God. We know not how long God may wait for us: Now is the acceptable 2 Cor. 6. 2. Heb. 3. 7. time; now is the day of salvation. Hear while it is called to day. Lay hold on [Page 148] Grace while it is offered. And strike while the iron is hot. Remember Jeru­salems case; how our Saviour wept over it, spake and wept, wept and spake, O Jerusalem, Jerusalem, how often would Luke 19. 41. to 44. I have gathered thy children together, as a hen gathereth her chickens under her wings! I would, but thou wouldst not; therefore desolation, misery and confu­sion followed.

God waited 120 years for the repen­tance and conversion of the old world. 40 days for Nineveh: God waiteth forGen. 6. 3. Jonah 3. 4. Ezek. 18. 21. 2 Pet. 3. 9. Rom. 2. 4. poor sinners; not willing that any should perish, but that all should repent and live. Yet they despise the riches of His good­ness, forbearance, and long-suffering; not knowing that the forbearance of God should move them to repentance. If we hear not while it is called to day, butHeb. 3. 8. Prov. 14. 9. Prov. 23. 32. harden our hearts through unbelief; and like fools make a mock of sin, at length it will sting like a serpent, and bite like an adder.

God hath His appointed time, when he will wait no longer. As Solomon spake of temporal things, so do I of spi­rituals, and things of everlasting con­cernment: Man, most men, know notEccles. 9. 12. & 8. 6, 7. their appointed time, therefore the mi­sery [Page 149] of man is great upon earth. Laesa patientia fit furor: Patience abused, turns into fury. Now mercy is offered; mercy sits at the helm. Justice will have its course; and that upon all those who come not in, nor accept of this golden Scepter of Grace and Mercy nowRev. 6. held forth. They shall have a cup of the pure wrath of the Almighty; a cup of pure wrath without mixture, no drop of mercy or pity more, ever to be expe­cted or hoped for! (Oh who knows thePsal. 90. 11. Rev. 14. 10. power of God's wrath!) They shall drink of the wine of the wrath of God, which is poured out without mixture, into the cup of His indignation, and shall be tor­mented with fire and brimstone, &c. and the smoak of their torment ascendeth up for ever and ever; and they have no rest day nor night, &c.

But I have expatiated too far upon God's waiting for poor Sinners. For God will have His glory magnified; if His Mercy and Grace be not so, in the Conversion and Salvation of poor Sinners: His justice will be for ever magnified and glorified in their ever­lasting confusion and condemnation. So God will be no loser at all.

But now according to the words at [Page 150] first read, come we to man's waiting upon God. My soul wait thou upon God.

The Lord waits that He may be gra­ciousIsa [...]. 30. 18. to us, (as we have seen) and He will be exalted that He may have mercy upon us; for the Lord is a God of judg­ment: Blessed are all they that wait for him. Jacob in the middest of blessing his Children, as in an holy rapture, breaks out in this pathetical expression, I have waited for Thy Salvation, O Lord. Gen. 49. 8. Likewise the Church, O Lord be gracious unto us, we have waited upon Thee: Be Thou our arm every morning; our Salva­tion Isai. 33. 2. also in the time of trouble. Let these examples of Saints formerly, stir up and encourage us still to wait upon God: yea, though He seem to hide His face from us: as the Church complains, Verily, Thou art a God that hidest Thy self; Isai. 45. 15. (yet in faith she calls Him) O God of Israel the Saviour. His way is in the sea, and his paths in the mighty waters; and his foot-steps are not known. Clouds Psal. 77. 19. and darkness are round about him, and yet righteousness and judgment are the Psal. 97. 2. habitation of his throne. God hath not said to the house of Jacob, seek ye Me in Isai. 45. 19. vain. Be not as those wicked idolatrous [Page 151] Jews, who said, It is in vain to serve God; and what profit is it, that we have kept his ordinance, and walked mourn­fully before the Lord of hosts? Al­thoughMal. 3. 14. God rewarded their outward labours about His Service: that He would not have them to shut the doors for nought. nor kindle fire on His altar for nought; the meanest service to go unrewarded. Let us so wait as weMal. 1. 10. ought, and it will not be unrewarded. Let us wait and work work and wait: our labour will never be in vain in the Lord. This is our waiting and work­ing1▪ Cor. 15. 58. time, our praying and seed-time: we sowing in righteousness here, shall reapHos. 10. 12. 2 Joh. 8. Prov. 11. 18. Psal. 84. 6. Psal. 126. 6. in mercy hereafter; even a full reward and a sure reward. He that goeth forth and weepeth, (in this valley of tears) bearing precious seed, shall doubtless come again with rejoycing, bringing his sheaves with him. He shall have sheafs in stead of grains; even a full measureLuk. 6. 38. pressed down, shaken together, and running over, shall be given to him. For God is not unrighteous, to forget our work of faith, our labour of love, and our patience in waiting. Be not like thatHeb. 6. 10, 11▪ wicked Servant, who said, My Lord delayeth his coming; and so fall to riot­ting, [Page 152] and to be swallowed up with the pleasures and vanities of this world; the Lord of that servant will come in Mat. 24. 51. [...] day that he looked not for Him, and in an hour when he is not aware, and will cut him in peices, and give him his portion with hypocrites, in the Lake that burneth with fire and brimstone for ever. Therefore be servent in spirit, Rom. 12. 13. serving the Lord. Watch and pray, for thou knowest not at what hour the Master of the house cometh; whether at mid­night, or at the cock-crowing, or dawn­ingMark 13. 35. of the day: Lest coming suddenly, He [...]ind thee sleeping. And be not weary in well-doing; for in due season, thou shalt Gal. 6. 9. reap if thou faint not.

Wait God's leisure, wait His time; God knows the sittest time; when mercy is ripe for us, when we are fit to re­ceive such or such a mercy; when we are throughly humbled and re­formed, when we know how to value the mercy aright; how to use it; how to improve it wisely, and not to abuse it: when our hearts are taken off from all creature-props and confidences; when God hath exercised and tryed our Graces, and us also to the utmost; thus long God will have us to wait: [Page 153] that the tryal of our faith being much 1 Pet. 1. 7. more precious than of gold that perish­eth, though it be tryed with fire, might be found unto praise, and honour, and glory, at the appearance of Jesus Christ. Now for the word Only. Wait thou only upon God. For He alone is able to support us, uphold, and encou­rage us in our waiting upon Him; to supply all our wants, and to fulfill all our desires. He will fulfil the desires Psal. 145. 19▪ of them that fear Him; He also will hear their cry, and save them. He alone is able to supply all our need, according to His riches in glory, by Phill. 4: 19. Jesus Christ.

The word here rendered wait, in the Hebrew the Original, signifies is silent. Which denotes, my Soul is si­lent, without any murmuring, fretting, or repining, and so resolved to wait upon God; to await His leisure, His good-pleasure, and blessed will, and that with patience, contentment, and satisfaction, I wholly resigning my self to Him. So the word in the Septuagint [...] signifies, my soul subject, or submit thy self wholly unto God; be obedient to Him in all things; run not to rest or relye upon instru­ments [Page 154] or means, but wait wholly upon God.

1. If thou trust on means, there thou wilt fail. For riches be uncertain, therefore trust not in uncertain riches. Hod [...]e Craesus, cras Irus: Job was the1 Tim. 6. 17. richest man in the morning, before night he was poor to a Proverb; As poor as Job. Wilt thou set thine eyes upon Prov. 23. 5. Psal. 52. 7. Jer. 19 1. Zeph. 1. 18. Psal. 62. 10. Isai. 30. 12. Hos. 10. 13. Luk. 11. 22. that which is not? for riches certainly make themselves wings, they fly away at an eagle towards heaven. Neither our Silver nor our Gold shall be able to de­liver us in the day of the Lord's wrath. Trust not in oppression, &c. Do not trust in thine own way; nor to thine own righteousness; (Ezek. 33. 13.) nor in thine armour or weapons of war; nor in thine own heart (Pr [...]v. 28. 26.) for the heart of man is deceitful above all Jer. 17. 9. things, desperately wicked, &c.

2. If thou rest or rely on instruments or men, they will fail: Cursed is the Jer. 17. 5. man that trusteth in man, and whose heart departeth from the Lord. A man would think, if he should trust in any man, surely then it is best to trust in Princes, but the Lord bids us, Put not Psal. 146. 3, 4. your trust in Princes; nor in the Son of man, in whom there is no help, his [Page 155] breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Therefore trust in the Lord Prov. 3. 5. with all thine heart, and lean not to thine own understanding. That so thou mayst say to the Lord, Thou art my goodness, and my fortress, my high tower, and my deliverer, my shield, Psal. 144. 2. and He in whom I trust. And they that trust in the Lord, and wait only upon him, shall be as mount Zion, which Psal. 125. 1. cannot be removed, but abideth for ever.

Thus far for the former part of the Verse, My soul wait thou only upon God: Now for the latter words, for my expe­ctation is from him.

From the sence and apprehension of the love and favour of God unto us in Christ, there follows a patient enduring, a confirmed hope or confidence, and an undoubted expectation of mercies from God. Which we describe thus, to be an unwearied and perpetual continua­tion of the same purpose and resolu­tion of attending upon God. Or an abiding with patience, and a continual looking for, and expectation of help from God.

My expectation is from Him, for temporal, spiritual, and everlasting mercies.

1. For temporals; and here, 1. ForPsal. 104. 21. maintenance and provision; The young lyons seek their meat from God. He [...]ob. 38. 41. feedeth the young ravens when they cry unto Him. If God feed the beasts and birds, surely He will not suffer the soulProv. 10. 3. Psal. 37. 10. Isai. 33. 16. of His people to famish. In the days of fumine they shall be satisfied. Bread shall be given them, their waters shall be sure. And as for rayment; If God cloath the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more cloath us? Mat. 6. 30, 31, 32. Therefore take we no thought, saying, what shall we eat, or what shall we drink, or wherewithall shall we be cloath­ed? for our heavenly father knoweth we have need of all these things. Be we diligent and industrious in our pla­ces, ever using lawful means; that is our part for to do. But the care of provision and maintenance is God's part, which we must leave to Him; Who hath promised to bless our lawful and honest endeavours, subservient to His holy will and command.

2. As for maintenance and provision, [Page 157] so also my Expectation from God is, that as I have committed all my ways to Him, and trust in Him, so He will bring themPsal. 37. 5. Josh. 5. 9. Rom. 8. 28. all to pass for the best. That he will rowl away my reproach; and cause all things to work together for my good. He will plead my cause and execute judgment for me, He will bring me forth Micah 7. 9. to the light, and I shall behold His righteousness. My Redeemer is strong, Jer. 50. 34. the Lord of hosts is his name. He shall Isai. 51. 22. throughly plead my cause; for He hath stiled Himself, the God that pleadeth the cause of His people. The Lord God of recompences will surely re­quite.Jer. 51. 56. My expectation is higher than these temporal things, as heroically and Christianly Luther once said; Lord, I have sworn and am resolved that I will not be put off with these lower things, or to esteem them my por­tion, &c.

2dly, But my expectation is higher, my expectation from God is chiefly for spiritual and everlasting mercies. ThatActs 26. 18. as He hath opened mine eyes, and turned me from darkness to light, and from the power of Sathan unto God; so that IEphes. 5. 8, 1 [...] may walk as a child of light, and have no fellowship with the unfruitful works [Page 158] of darkness, but rather reprove them Having respect to all God's Commandments;Psal. 119. 8. not allowing my sell in any on [...] known sin: Denying all ungodliness and worldly lusts, to live soberly righteously Godlily, in this present word. To growTit. 2. 12: 2 Pet. 3. 18. Joh. 1. 16. 2 Pet. 1. 10. Eph. 3. 19. in Grace, and in the knowledge of my Lord Jesus: that of His fulness I may receive, and Grace for Grace; that so may make my calling and election sure being filled with the fulness of God that he will grant me according to the riches of his glory, to be strengthned with all might by his Spirit in the inne [...] man; that Christ may dwell in my hear [...] by faith, &c. that as he who hath begun 16. 17. a good work in me, will also finish Phill. 1. 6. Heb. 12. 2. it. For he is the author and finisher of my faith, Who is able to build me up [...] Acts 20. 32. and that He will settle, strengthen, and stablish me, in every good word and work, to do His will; working in m [...] 1 Pet. 5. 10. Heb. 13. 21, that which is well-pleasing in His sight, through Jesus Christ. That I Phill. 1. 10, 11. may approve those things which are ex­cellent, being sincere and without of­fence, filled with the fruits of righte­ousness, &c. Pressing toward the mark, Phill. 3. 11, 14. for the price of the high calling of God in Christ Jesus; if by any means I [Page 159] might attain unto the resurrection of the dead; that is, to such a measure of Grace and Holiness, as I shall have2 Tim. 3. 17. at the resurrection of the dead: that I may be perfect, throughly furnished unto every good work.

And for my outward conversation, that it may be as it becometh the Gospel Phill. 1. 27. Tit. 2. 3, 10. of Christ, as becometh holiness, that I may adorn the doctrine of God my Sa­viour in all things; so that the Word of Verse 5. God may not be blasphemed. nor the way 2 Pet. 2. 2. Jam. 1. 27. of truth evil spoken of, through my de­fault; and that I may keep my self un­spotted of the world; walking so as1 Joh. 2. 6. Christ walked, while He was here upon the earth.

That after I have served my genera­tion by the will of God, and shall fall asleep, and be gathered to my fathers, Acts 13. 36. 2 Tim. 4. 7. and see corruption; after I have fought a good fight here, finished my course Heb. 12. 28. and kept the faith; I may receive a king­dom that cannot be shaken; an inheri­tance incorruptible, and undefiled, that 1 Pet. 1. 4. jude 1. fadeth not away, reserved in heaven for me, and to which I am preserved in Christ Jesus.

This is my hope, this is my expecta­tion; for I know whom I have believed; [Page 160] and I am perswaded, that he is able to 2 Tim. 1. 12. keep that which I have committed to Him, (even the keeping of my soul, and the crown of everlasting life) against that day.

The Lord is the portion of my soul, I am. 3. 24: Prov. 23. 18. therefore will I wait for Him; and my expectation shall not be cut off. For they that wait on the Lord, shall renew their strength; they shall mount up with wings as eagles; they shall run and not be wea­ry, Isai. 40. 31. they shall walk and not saint.

Now, the Lord direct our hearts into the love of God, and into the patient2 Thess. 3. 5. waiting for Christ.

Be not weary in well-doing: continueAddition. 2 Thess. 3. 13. to wait upon God. Take heed of im­patiency of spirit; like Joram, that wicked King of Israel (in that dreadful man-devouring famine of Samaria) who2 King. 6. 33. though he acknowledged, this evil is from the Lord; (yet impatiently and wickedly added) wherefore should I wait on the Lord any longer? He was convinced of the hand of God in His judgments upon Him; so rationally he should have concluded; therefore will I wait upon Him, and seek to Him for relief: Vna eadem (que) manus, vulnus [Page 161] opem (que) feret; the same hand that wounds, the same hand must bring the cure. It had been more rationally inferred, this evil is from the Lord; therefore upon Him will I wait; to Him will I address my self for deliverance. But he con­cludes, as in the Hebrew it is Mah Ochil [...]adonai; Quid expectabo Dominum? wherefore should I wait on the Lord? why should I fast and pray? or carry my self patiently as the Chaldee hath it? or, as in the Septuagint [...], quid depre­cabor? why shall I pray against it any longer? Remember the case of Israel, when they were even at their Journeys end, near upon the borders of the pro­mised land, because of their murmuring and impatiency: hear their terrible doom from the Lord, As truly as I live, saith the Lord, as ye have spoken in mine ears, Numb. 14. 28 to 36. so will I do to you: your carcasses shall fall in this wilderness, and all that were numbered of you, from twenty years old and upward, which have murmured against me; doubtless ye shall not come into the land, concerning which I sware to make you dwell therein; save Caleb the son of Jephunneh and Joshuah the son of Nun. But your little ones which ye said should be a prey, them will I bring [Page 162] but as for you, your carcasses shall fall in this wilderness: and your chil­dren shall wander in the wilderness forty years, and bear your whoredomes until your carcasses be wasted in the wilderness: After the number of the days in which ye searched the land, even forty days (each day for a year) shall ye bear your iniquities, even forty years; and ye shall know my breach of promise. I the Lord have spoken it, I will surely do it, &c. in this wilderness they shall be consumed, and there they shall dye.

Take heed of fretting against the Lord, and of impatiency of spirit, lest the same or the like judgment befall thee. But say with David as here, My soul, wait thou only upon God; for my expectation is from Him.

EXERCITATION THE SIXTH.

HEre our Saviour sets down the way that lost man must take to come to God; whom doth our blessed Lord invite to come unto Him? those that labour and are heavy-laden. RepentanceMat. 11. 28. and Faith are the way whereby we come unto God: Christ is primarily the way, for no man cometh to the Father, but by Joh. 14. 6. Him: He is the immediate way; but these are the ways in and through Him, which He hath prescribed.

1. To speak of Repentance.

We must know our sins, feel the weight of them, be truly sensible of them, and that we are no way able to help our selves; else we will never come to Christ, and never seek out for a Sa­viour; [Page 164] for the whole have no need of a Mat. 9. 11. Physician, but they that be sick: while we think our selves whole and healthy, we are well enough; but it is the sin­sick Soul that sees his want and need of this great Physician, the Lord Jesus. SoDesinition. then Repentance is a hearty grief for my sins, even because thereby I have broken God's holy Laws, and offended such a gracious Father, which works in me a hatred and loathing of sin, and of my self for sin, with a resolution to lead a new life. Now there is a legalDivision. repentance, which is a grief of mind, through the sence of God's wrath threatned against sin, without any true hatred of sin. There is also, secondly, an Evangelical repentance, which is a through change of a sinner, in mind, will, and actions, from evil to good. The former of these was in Ahab, who put on sack-cloth and went softly, &c. 1. Kings 21. 26. when he heard the evil threatned against him and his house; and this may be in wicked men, through fear of punish­ment and of hell; not for their sins against God: so upon the next tempta­tion they run into sin again. But Evan­gelical repentance, which is because we have broken God's Laws, and offended [Page 165] so gracious a Majesty; this it makes us more watchful over our ways, more de­sirous and careful to please God, moreEph. 5. 15. Gen. 17. 1. Psal. 16. 8. 2 Cor. 7. 10, 11. fearful to offend Him, more circumspect in our walking before Him, setting Him before our eyes. Godly sorrow worketh repentance unto life, not to be repented of: whereas legal repentance (which is common to wicked men) worketh death; or is the fore-runner of death; whose grief is from an apprehension of their miseries, or some wounding of their Consciences for their sins, without faith, or amendment, or conversion unto God; whereby all their repentance is in them an entrance or a way to a death. But behold the good effects of a serious Evangelical repentance; The self-same thing that ye sorrowed after a God­ly sort, what sorrow it wrought in you, yea, what clearing of your selves, yea, what indignation, yea what fear, yea what vehement desire, yea what zeal, yea what revenge. I know that some do take the former part of this sentence meerly in a literal sence, Wordly sorrow causeth death; that is, sorrow or grief for outward crosses and losses causeth such anguish of mind, so affecting the body, that brings sick­nesses, [Page 166] diseases, and death at last. We see then, that true repentance is an in­ward and hearty sorrow for sin, espe­cially that we have offended so gra­cious a God and so loving a Father; together with a setled purpose of heart, and a careful endeavour to leave andPsal. 119. 112. forsake all our sins▪ and to live a Christi­an life according to all Gods Com­mandments.

So the parts of repentance are, 1. AThe parts of true▪ repentance are [...]our. confession of sin. 2. a Bewailing what we have confessed, 3. Lifting our selves up with confidence in Gods mercies and Christs merits. 4. With a firm pur­pose of abstaining from sin, and obey­ing Gods Commandments. Let us a little farther▪ consider these. 1. An humble Confession: I acknowledged my sins unto thée, and mine iniquities Psal. 32. 5: have I not hidden; I said I will confess mine iniquities unto the Lord. 2. A be­wailingDan. 9. 6. 8. Ezra. 9. 6. of what we have confessed; We are ashamed and blush▪ to lift up our fa [...]es to thee, O our God; for our ini­quities are increased over our heads, &c.Psal. 38. 18. I will be sorry for my sins. 3. A lifting up of our selves in confidence of Gods mercies through Christs merits: There Psal. 130. 3. is mercy with thee that thou mayest be [Page 167] feared. In the multitude of thy mercies I come unto thee: with the Lord there Psal. 5. [...]. Psal 130. 7. is mercy, and with Him there is plente­ous redemption. And through Christs merits; Christ dyed for the ungodly. To Rom. 5, 6. this end, Christ both dyed; and rose, Rom. 14. 9. and revived, that He might be Lord both of dead and living. Christ dyed for our 1 Cor. 15. 3. 1 John 2, 2. Heb. 7. 25. sins according to the Scriptures. He is the Propitiation for our sins. And He is able to save to the utmost all that come unto God, by Him; seeing he ever lives to make intercession for them. Fourth part of repentance is, a stedfast resolution of forsaking sin, and of obeying Gods holy Commandments.

I hate every▪ false way, whoso con­fesseth Psal. 101. 3. Prov. 28. 13. Psal. 119. 8. and forsaketh his sins shall have mercy. Then shall I not be confounded when I have respect to all thy Command­ments.

So we must be broken from our sins,Psal 119. 101. 104. and for our sins; not only to leave and abhor some sins, but every way of wickedness utterly to abhor: To hate Rom. 12. 9. Psal. 19. 12. Psal. 18. 23. every false way; and to refrain our feet from every evil way; abhor that which is evil, even secret sins, and beloved sinners, to keep our selves from our ini­quity, That beloved sin which we have [Page 168] long used, and is even natural and customary to us; and that sin which do­eth Heb. 12. 1. so easily beset us; which may be as dear to us as the right hand or the right eye, yet to pluck out these sins,Matt. 5. 29, 30. and cut them off, and cast them from us.

And not only to hate sin, but to ab­horJob 42. 6▪ Ezek. 6. 9. & 20. 43. our selves for it, and loath our selves in our own sight, for all those evils we have committed. This this is true repentance, which unless we have, and attain unto, we shall never be sa­ved:Deut. 9. 7. Psal. 27. 7. It is not enough to repent once; we must remember our former sins, the sins of our youth, yea our original sin; for we were shapen in iniquity, and in sin did our mother conceive us. Eccles. 7. 20. Prov. 24. 16.

Daily let us renew our repentance, as we sin every day. A just man falleth seven times, and riseth up again, that is, many times, a certain number for an uncertain: Even as a candle newly blowen out, and yet smoaking, is kind­led and revived by a little breath; So a Soul is delivered from ordinary dang­ers and streights, by a timely (viz.) a dayly repentance. A member out of joint must be set as soon as may be; else a callous substance may grow in the [Page 169] Cavity, and hinder the placing of it in again; So unless we renew our repen­tance daily, a callous hardness may grow on our hearts, and hinder our re­newing again by repentance. Thus far of the first step of our recovery out of a natural condition, into a state of Life and Salvation; for God will bring us as by the gates of Hell unto Heaven; first He will bring us low, before He will raise us up. A child is about four weeks in the dark cell of the womb, and thence it comes out through difficulties and pains, which makes it cry when it comes into the World: Even so a child of God is held sometimes in the dark, to make him see his misery in a natural lost condition; and then with pain and grief through the mortification of sin, He comes into newness of life, to be born again by the Word and Spirit, and so is made the child of God. Except a John 3. 5. man be regenerate, and (thus) born a­gain, He cannot enter into the kingdom of God.

Now the second step is, And believe the Gospel:

So we see that repentance and Faith are the ordinary means, our blessed Saviour here prescribeth to Salvation. [Page 170] The word (Faith) hath five acceptati­ons in Scripture.

1. Faith is taken (by a metonymie of the adjunct for the subject) for the doctrine of Faith, or the Gospel which we do believe: Holding Faith, and a 1 Tim. 1. 19. good conscience, which some having put away, concerning Faith have made Shipwrack; Holding the mysterie of Faith 1 Tim. 3. 9. 1 Tim. 4. 1. Jude 5. Jam. 2. 19. in a pure conscience.

2. Faith is taken for historical or dogmatical Faith; Thou believest there is one God, thou doest well; the devils also believe and tremble. This Faith, which is common both to the reprobate and elect, consists in a bare assent.

3. There is a temporary Faith, which is the knowledg and joyful assent of the mind, yielded to Gods promises for a time, till afflictions come. He that Mat. 13. 20, 21. receiveth the seed into stony places, is he that heareth the word, and anon with joy receiveth it, yet hath he not root in himself, dureth but for a while; for when tribulations or persecutions come because of the word, by and by he is of­fended.

4. There is a Faith of miracles; which is a certain perswasion of some strange effects and works to be done by the [Page 171] power of God. If I have Faith, so that I could remove mountains: If you 1 Cor. 13. 2. Mat. 17. 20. have Faith, ye should say to this moun­tain, remove hence to yonder place, and it shall remove, and nothing shall be impossi [...]le to you. This Faith was grant­ed but for a certain time, and was given to reprobates also; as appears by the example of Judas I [...]oariot, to whom the gift of working miracles was given as well as to the rest of the Apostles.

5. But there is a saving Faith; which we define thus, A virtue, by which, adhering to Gods faithfulness, we rest upon Him▪ that we may obtain what He hath promised to us; Or, it is a firm and constant apprehension of Christ and all His merits, as they are promised and offered in the Word and Sacraments: Or once more it is the gift of God, by which an elect man applies to himself all the free promises of Christ made known in the Gospel, and so he most sweetly resteth upon them.

The just shall live by Faith, this is theRom. 1. 17. Faith of Gods elect, which is proper to the elect, and which none can have but the elect and chosen of God. As Titus 1. 1, 2. Acts 13. 48. many as were ordained to eternal life believed. The general object of true [Page 172] saving Faith, is the whole Truth of Go [...] revealed; but the special object of Faith as it justifies, is the promise of remission of sins by the Lord Jesus: So the [...] God when he gives this Faith, 1. H [...] enlightneth the understanding, to see th [...] truth and preciousness of the rich offer [...] of Grace in the Lord Jesus: The ligh [...] shineth in darkness; now we have re­ceived John 1. 5. 1 Cor. 2. 11, 12. 14. the spirit which is of God, that we might know the things which are freely given to us of God. 2. God ena­bles the will to embrace these rich offers of grace, and to stretch out all the de­sires of the Soul after them, and to rest and build everlasting comfort upon them. The things of God as they are1 Cor. 1. 18. 2. 14. foolishness to mans natural judgment, so they are enmity to his natural will. And therefore when God gives Faith, He gives a new light to the under­standing, and new motions and inclina­tions to the heart. As the Covenant of grace is, I will give them a new heart. Ezek. 36. 26.

It must be a mighty power to turn the heart of man upside down, and cause him to pitch all the desires of his Soul on a supernatural object. No man John 6. 44. Eph. [...]. 19, 20. can come to me, except the Father draw him: That ye may know what is the ex­ceeding [Page 173] greatness of His power to us ward who [...]eve, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead, &c. Here is the exceeding great­ness of Gods power, and the working of His mighty power, which is expres­sed as much in the conversion of a sin­ner; and in working saving Faith in his heart, as it was manifested in raising Christ from the dead. O the great power,Eph. 2. 4. 56. riches inmercy and greatness of the love of God to poor sinners! (And to me in especial) Where-with He hath loved us, even when we were dead in trespasses and sins, hath quickned us together with Christ, and hath raised us up to­gether, and made us sit together in hea­venly places in Christ Jesus. Further­more, the principal efficient cause of Faith, is God; the impulsive cause is His free grace, by which we are elected and called; the instrumental cause whereby Faith is given to us, in those of ripeness of age, is ordinarily the word of God: Faith cometh by hearing, and Rom. 10. 17. hearing by the word of God. And yet not the preaching of the word alone. but as it is joyned with the efficacy of the Holy Spirit: For the Lord opened Acts 16. 14. [Page 174] the heart of Lydia, that she attended to those things spoken by Paul. Th [...] [...]tter of our Faith (which is as the ob [...]ect) largely, is the Word of God: properly, the free promises of the Gospel, founded upon Jesus Christ. The righteousness of God, Rom. 3. 22. verse 25. which is by Faith of Jesus Christ unto all, and upon all them that believe: Whom God hath set forth to be a propitiation, Rom. 10. 9. through Faith in His blood. If thou shalt confess with thy mouth the Lord Jesus, and shall believe in thine heart, that God raised Him from the dead, thou shalt be saved.

So then, justifying Faith consists in these two things, 1. In having a mind to know Christ. 2. In having a will to rest upon Him. Whosoever sees so much excellency in Christ, that thereby he is drawn to embrace Him as the only Rock of Salvation; that man truly be­lieves to justification.

Thus far of the description of Faith, the several kinds of Faith, and the causes of it, that we may know the nature of true justifying saving Faith: Such a Faith as our Saviour here requi­res. Oh! this precious Faith, of what2 Pet. 1. 1. absolute necessity is it? Necessary to everlasting Salvation: We are kept by 1 Pet. 1. [...]. [Page 175] the power of God through Faith unto salvation; Believe on the Lord Jesus Acts 16. 32. Christ, and thou shalt be saved: Which was the answer the jaylor had of Paul, when he asked, What he must do to be saved? Without Faith it is impossible Heb. 11. 6. verse 2. to please God: by Faith the elders ob­tained a good report. Faith causes us to apprehend those deep mysteries of sal­vation, which by the eye of Sense we can never fathom; as Trinity in Unity, the Incarnation of the Son of God, &c. The Word is unprofitable to us, if it be not mixt with Faith. In the SacramentHeb. 4. 2. we receive no more than we do believe, hast thou no Faith? thou reapest no fruit or benefit or comfort. If thou prayest, thou must pray in Faith, no­thing Jam. 1. 5, 7. wavering; else do not think to re­ceive any thing of the Lord. Whatso­ever Mark. 11. 24. things ye desire, when ye pray, believe that ye receive them; and ye shall have them. So we see that Faith is of absolute necessity in all our spiri­tual duties; Worship, and Services. Pray we therefore with the disciples; Lord increase, Lord strengthen our Faith. Luk. 17. 5. Acts 15. 9. Rom. 3. 28. Gal. 2. 16. Faith it purifies the heart. Aman is justi­fied by Faith. We are justified before God, only by Faith in Christ. i. e. by Christs [Page 176] righteousness imputed to us by God, and received and laid hold on by us with a lively Faith. As Faith justifies, it also quickeneth: The righteousness of God Rom. 1. 17. is revealed from faith to faith, as it is written, the just shall live by faith. Faith is the means of obtaining and profes­sing a spiritual life: (From faith to saith) that is to say, more and more, according as Faith increases and grows stronger; so it doeth more and more en­joy the benefit of this righteousness of Christ imputed.

Labour therefore to be strong in faith; Abraham being strong in faith, gave Rom. 4. 20. glory to God. The stronger in Faith, the more glory mayest thou bring to God. They which be of faith are blessed Gal. 3. 9. with faithful Abraham. Our faith must be a working faith: Faith worketh by Gal. 5. 6. love. It shews it self by the fruits of a new-life, which are comprehended un­der the love of God and our neighbour.1 Thess. 1. 3. We read of the work of faith; our faith must not be a dead and idle faith, but a lively and working faith; shew­ing it self by its fruits and effects:Ja [...]m. 2. 18. verse. 20. Shew me thy faith by thy works; faith without works is dead.

There can be no justifying and saving faith separate from good works: for he who truly doth good works, hath a lively faith, which is the root and spring of them, and good works are proper, perpetual, and inseparable from a true and lively faith. So we must reconcile those two places of Scripture which seem contrary to each other; in Jam. 2. 24. Ye see then, that by works a man is justi­fied, and not by faith onely; and Rom. 3. 28, We conclude, that a man is justified by faith without the deeds of the law: the meaning is thus, We are justified before God, only by faith in our Lord Jesus Christ; but our good works (which are the true fruits of saving lively faith) declare us to be just before men. Let us therefore be fruitful in every goodC [...]. 1. 10. Coll. 2. 7. 2 Thess. 1. 3. Heb. 10. 22. 2 Pet. 1. 1. Jude 20. Rom. 3. 22. Rev. 14. 12. work, and be stablished in the faith; let our faith grow exceedingly, that we may have that full assurance of faith. This faith as it is a precious faith, as we said before; so it is a most holy faith▪ It is called the faith of God, Rom. 3. and the faith of Jesus Christ: where the object is put for the subject. And in our spiritual armour, above all we areEph. 6. 16. bid, to take the shield of faith, whereby we shall be able to quench the fiery [Page 178] darts of the Devil. Now a shield is an instrument of War, made for defence, to award and keep off the blows of an enemy; such a shield is faith, to bear off and beat back the sierce temptations of Satan; whom we must resist being sted fast in the faith.1 Pet. 5. 9.

Faith fills the heart full of spiritual joy; and therefore these two are joyned together, believing we rejoyce with joy unspeakable and full of glory. And so1 Pet▪ 1. 8. 2 Pet. 1. 6, 10. a believer strives to add to his faith ver­tue, &c. to grow and increase more and more, never to give over reaching forth, and pressing toward the mark; if by any means he might attain unto the resurre­ctionPhill. 3. 11. of the dead: to attain to such a measure of Grace and Holiness, as I shall have at the resurrection of the dead; when I shall receive the end of my faith,1 Pet. 1. 9. even the salvation of my soul: where faith shall for ever be swallowed up with fruition.

EXERCITATION THE SEVENTH.

HOliness in the Septuagint is ren­dered [...], sanctimonia, from [...] sanctus; which [...], as some say, is from [...] veneratio, ab [...] veneror, colo. Then it implies that holy persons are true worshippers of God. 2. Others derive it from [...], a privative particle, and [...] terra, quasi extra terram, vel sine [...]erra; then it denotes, that Saints must not be glewed to the earth, but trample all earthly things under their feet. 3. Others derive it from [...] duco, be­cause the Godly are led in the ways of God. So said the Apostle, As many as Rom. 8. 14. are led by the Spirit of God, they are the sons of God.

Holiness is the end of our election; for God chose us in Christ, before the Eph. 1. 4. foundation of the world that we should be holy and without blame before Him in love.

This Holiness makes the Church and people of God, and every particular Servant of His, to excel all the world besides. For Saints and holy persons are excellent persons; they are more ex­cellent Psal. 16. 3. Prov. 12. 2 [...]. than their neighbour. This comely and becoming, this excellent dress of holiness makes us like the most holy God. Therefore He commands us, be ye holy as I am holy; and be ye holy, for 1 Pet. 1. 15, 16. I the Lord your God am holy: If we would shew our selves God's Children, and call Him Father, let us be followers Eph. 5. 1. of God as dear children, endeavouring to come near His nature, by Holiness and Sanctimony of life. Yea, God is Holi­ness it self in the abstract, Once have I Psal. 89. 35. sworn by My holiness, &c. that is, by my Self, who am holiness it self.

Holiness applyed unto God, is, thatHoliness of God what it is. Divine uncreated essence, which being it self most holy and undesiled, loveth every thing which is so; and loatheth and hateth every thing which is not so. The men of Bethshemesh after they had so [Page 181] pryed into the Ark, experimentally said, Who can stand before this holy Lord 1 Sam. 6. 20. God?

Holiness applyed unto men, signifiesHoliness of men what it is. that created quality of pureness, wherein the Saints resemble God, being pure, severed in part from the mixture of sin, as God is holy and pure. Here we are unperfectly pure and clean and unpollu­ted, separate from sin and corruption; but such we shall be most perfectly in heaven. So the nearer that any come to God in holiness, the more they are like unto God, best liked and beloved of Him. Therefore this should breed in our hearts a love of holiness, and a hatred of whatsoever is contrary unto it: it should kill in us all evil thoughts and opinions of God that may rise in our hearts; seeing in Him who is holiness it self, there can be no iniquity. No evil shall dwell with Him; He hateth all Psal. 5. 5. those that are workers of iniquity. He cannot endure to behold iniquity in the sons of men, but with indignation. He Habb. 1. 13. is of purer eyes to behold evil.

Holiness is a real change of a man,Definition of Holiness. from the filthiness of sin, into the purity of the image of God. To put off con­cerning the former conversation, the old [Page 182] man which is corrupt, according to the Ephes. 4. 22, 23, 24. deceitful lusts, and to be renewed in the spirit of our mind: and to put on the new man, which after God is created in righteousness and true holiness.

Christ is the sum of the whole Scrip­tures; therefore necessarily He (who is the new man) must be the rule of holi­ness.

Holiness is a conformity unto Christ; if we consider the nature of it when we are reindued with that image of God, after which we were at first crea­ted. We were predestinated to be con­formed Rom. 8. 29. to the image of His Son: that is, to be conformed to Christ, in His nature which is Holiness; in His end which is blessedness; and in the way thereunto, which is by sufferings.

So our holiness must bear a propor­tion to Christ's holiness; for conformity cannot be without proportion.

1. Our holiness must have the same principle and seed with Christ's holiness, namely His Spirit.

2. It must be conformable to Christ's holiness in the ends of it, as the glory of God, and the good of the Church.Rom. 11. 36.

3. Our holiness must be proportio­nable to Christ's holiness in regard of the [Page 183] parts of it: it must be universal: to have respect to all Gods▪ Commandments, and that with the whole man both Soul and Body. So the Apostle prays for thePsal. 119. 8. 1 Thess. 5. 23. Thessalonians, And the very God of peace sanctifie you wholly; and I pray God, that your whole spirit, and soul and bo­dy, be preserved blameless, unto the com­ing of our Lord Jesus Christ.

4. In the manner of working; and there, 1. It must be done with self­denyal. So said our Saviour, If any Mat. 16. 24. man will follow Me, let him deny him­self, &c. 2. It must be done in obedi­ence to God: so Christ said, In the vo­lume Heb. 10. 5. of thy book it is written of Me to do Thy will, O God; Lo, I come to do thy 7. 9. will O God. 3. It must have growth and proficiency with it: therefore we are bid to grow in Grace and in the 2 Pet. 3. 18. knowledge of our Lord Jesus. A plant while it hath life in it, will grow; so a Child &c. Even so we, while we have the life of true Grace in us, will strive to grow, and make proficiency in the ways of holiness.

Sanctification is a real change both of our quality and dispositions. Of LyonsIsai. 11. 6. we become Lambs; though we were fierce, cruel, hard-hearted, &c. for­merly; [Page 184] Sanctification makes us gentle, meek, easie to be intreated, peaceable, [...]am. 3. 17. full of mercy, and good fruits, &c. Briefly it is a change of the whole man, and that wholly; for the Holy Spirit make a through work, a through change, although usually it is by degrees.

Here is the term from which, and the term to which we are changed.

1. The term from which; from the filthiness, corruption and stain of sin: therefore we are bid to cleanse our selves from all filthiness both of flesh and [...] Cor. 7. 1. spirit.

2. The term to which; is the purity of the image of God; which is said to be renewed in knowledge, righteousness, Coll. 3. 10. Eph. 4. 24. Jam. 1. 25. Rom. 6. 4. 2 Cor. 5. 17. and holiness. This is called a confor­mity to the law of God: Newness of life: A new creature: and the Divine na­ture, 2 Pet. 1. 4.

There are two degrees of Sanctifi­cation

1. Begun and imperfect, which is here in this life.

2. Perfect and consummate, which is in Heaven; where alone perfection is to had.

The parts of Sanctification are two, Mortification: Vivi [...]cation.

1. Mortification, or dying to sin; and thereby we have a freedom from the dominion of sin by the death of Christ. Ye are dead, &c. Mortifie therefore your Col. 3. 3, 5. earthly members. Our old man is cruci­fied with Him, that the body of sin might be destroyed, that henceforth we should Rom. 6. 6, 7. not serve sin; for he that is dead is freed from sin.

2. Vivification, or quickning unto newness of life, by the power of Christ's resurrection. Blessed and holy is he Rev. 20. 6. that hath part in the first resurrection. Or Vivification is the second part of Sanctification, whereby the image and life of God is restored in man. There­fore Eph. 4. 24. Rom. 12. 2. put on that new man; and be ye transformed, by the renewing of your mind.

From this Vivification, ariseth in those that are Sanctified, a firm obliging of themselves unto God, whereby they dedicate and devote themselves unto God and Christ. So said the Apostle, they gave themselves unto the Lord. 2 Cor. 8. 5.

Hence follow these two things.

1. A spiritual war, which is conti­nually waged between these two parts: The flesh lusteth against the spirit, and Gal. 5. 17. 1 Cor. 9. the spirit against the flesh; and these two [Page 186] are contrary the one to the other. So sight I, not as one that beateth the air: but I keep under my body, and bring it into subjection, &c. And this continual combate must we maintain while we are in this body of flesh.

2. A daily renewing of repentance; as we daily do sin.

Now the end of all this is,

1. The glory of God: He that hath 1 Joh. 3. 3. this hope in him, purifieth himself as God is pure.

2. Our own Salvation: He that pur­geth 2 Tim. 2. 21. himself from these shall be a vesse [...] sanctified unto God, and meet for th [...] Masters use.

Q. What must we do that we may b [...] holy?

A. 1. Subject our whole man to th [...] Word of God; for the Word is the san­ctifying truth of God. Therefore Chris [...] prayeth, Sanctifie them by thy truth, Th [...] Joh. 17. 17. word is truth.

2. By faith to apply Christ to ou [...] selves as our Sanctification, for He of Go [...] 1 Cor. 1. 30. is made unto us Sanctification: therefore suck holiness from Christ.

3. By a lively faith not only to apprehend and lay hold on the promises i [...] general; but also those promises in particular, [Page 187] which do more especially belong to Sanctification. Then I will sprinkle Ezek. 36. 26, &c. clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols I will cleanse you.

4. To give our selves to the Holy Spirit, that we may be led and guided by Him in all things. As many as are Rom. 8. 13, 14. led by the Spirit of God, they are the sons of God. So we also are sanctified by the Holy Spirit. Being sanctified by the Holy Ghost. God hath chosen us to 2 Thess. 2. 13. salvation, through sanctification of the Rom. 15. 16. Spirit, and belief of the truth.

There are three things must be obser­ved for holiness sake.

1. Shamefacedness of body.

2. Chastness of mind; for we may commit contemplative adultery, with wanton glances of the eye; so Christ said▪ whosoever looks on a woman to lust after her, hath committed adultery with Mat. 5. 28. her already in his heart.

3. Truth of Doctrine.

It was a notable speech of St. Ambrose, ‘Let us learn the envy of former Saints, that we may imitate their patience, (for they shewed no envy in their suf­ferings, but meerly patience) and let [Page 188] us know them not to be of a better nature than we are, but of greater obedience:’ Not that they did not know vices and corruptions as well as we, but they strived more to subdue and amend them. He that desires to live and reign with Christ, must strive▪ to keep himself from deceit and wick­edness. If thou wilt live with Christ, thou must live after the example of Christ. And if thou desirest to have fellowship with the Saints, strive to cleanse thy heart from all thoughts of malice and wickedness. For the heavenly Palace will receive no [...]e but holy, just, inno­cent and pure persons.

The first degree of holiness is to love holiness: and then to love those who live holily. For holy persons were not before holiness, but holiness was before them. He doth speak foolishly who saith that he loves and respects holy per­sons, who sleighteth and contemneth holiness. By this we know that we love the children of God, when we love God 1 Joh. 5. 2. and keep His Commandments.

Entertain into thy heart that Holy Spirit of promise. If thou hast not the Spirit of Christ, thou art none of His. Eph. 1. 13. Rom. 8. 9. He who hath Christ, hath holiness; for [Page 189] holiness hath a double relation unto Christ.

1. As Christ is the principle and fountain of holiness whence it comes.

2. As He is the rule and pattern of ho­liness, to which it answers; of these two more fully.

1. Christ is the principle of ho­liness, by whom it is wrought: He Isai. 26. 1 [...]. Psal. 87. 7. Joh. 1. 16. Psal. 133. 2. works all our works in us: all our springs are from him: Of his fulness we all re­ceive, and Grace for Grace. The oynt­ment ran down from Aarons head to the skirts of his garments; to denote the effusion of the Spirit of holiness from Christ unto His lowest members.

2. Christ is the rule and pattern of holiness to His Church: Therefore we 1 Joh. 2. 6. must walk so as Christ also walked.

Now the works of Christ are of two sorts.

1. Incommunicable, as these, 1. His works of Merit, and Mediation: and 2. His work of government and influ­ence into the Church; His giving of the Spirit; Quickning of His Word; Sub­duing of His Enemies; Gathering to­gether of His members; all these are personal honours which belong to Him as He is the Head of the Church.

2. His communicable works, which are imitable by us, and which we ought to follow; so our Sanctification consists in a conformity to the ways of Christ's ordinary obedience. So we read, that Christ went about doing good: No guile Acts 10. 38. 1 Pet. 2. 22. Joh. 4. 34. was found in His mouth: He made it His meat and drink to do his Fathers will. when he was reviled, he reviled 1 Pet. 2. 23. not again; when he suffered, he threat­ned not; but committed his cause to him that judgeth righteously: He learned obedience by the things which He suf­fered:Heb. 5. 8. Luk. 22. 42. Joh. 13. 14. Joh. 2. 14▪ 17. He resigned His will to God's will: He shewed us an excellent pattern of humility in washing His Disciples feet: shewed admirable zeal for the glory of God: and when He was there­unto called, meekly resigned His SoulLuk. 23. 4 [...]. into the hands of God. And so the whole life of Christ was an exemplary precept unto men: and we ought not to follow men, any farther than they1 Cor. 11. 1. Rev. 14. 4. follow Christ. Let us follow the Lamb, whithersoever He goeth. Now if Christ be a rule and pattern of holiness unto us, then let us take heed that we be not a rule to our selves. Every thing that Moses did about the material Taberna­cle, was to be done according to the [Page 191] pattern which he had seen in the Heb. 8. 5. Mount.

And every thing which we do in these spiritual Tabernacles, we are to do it after the pattern of Him, who is set before us; looking unto Jesus, the Heb. 12. 2. Author and finisher of our faith. So let us be regular in all our speeches and actions, doing all according to rule; walking exactly and accurately (as the Apostle bids us) so the word [...] inEph. 5. 15. in the Original signifies, Not as fools, but as wise; though the wise fools of the world may think us too precise therein. And let us enquire out of the Scriptures, whether Christ would have done this or that, or no? at least whe­ther He allow it or no. And as many as Gal. 6. 16. walk according to this rule, peace be on them, and mercy, and upon the Israel of God. And thus while we follow Christ, we are out of all danger: whoso thusProv. 1. 33. hearken to Him shall dwell safely, and shall be quiet from fear of evil; being sure to be upheld and kept by Him in His way. The more we follow Christ, the nearer still we come unto Him.

Let us deny our selves, our natural self, and our sinful self; and Christ will be all in all unto us.

He will guide us, comfort, counsel,2 Thess. 2. 17. settle, strengthen, stablish us in every good word and work, in this our Pilgri­mage, in the life of Grace here; andPsal. 73. 24. at length in His own good time bring us safely to the life of glory here­after.

Thus we see what a comely and be­coming thing holiness is: what holiness is, and the parts of it, and how to at­tain it.

Holiness is a becoming thing. As Moses when he had long conversedExod. 34. 29. with God, his face did shine: So the Saints whose fellowship truly is with the Father, and with His Son, Jesus Christ, do shine as lights in the1 Joh. 1. 3. [...]hil.▪ 2. 15. world.

Holiness makes us comely as in the sight of God, so also in the sight of men. So the promise is, In that day (that is,Isai. 4. [...]. in the times of the Gospel) the Branch (that is, Christ) shall be beautiful and glorious; and the fruit of the earth shall be excellent and comely; that is, the Spouse and people of Christ, who are chosen out of the world, and who live upon the earth, they shall be excellent and comely.

So the Saints are comely through [Page 193] Christ's comeliness which He hath put upon them. Oh how great is his goodness, Ezek. 16. 14. Zech. 9. 17. Psal. 149. 4. and how great is his beauty! he will beau­tifie the meek with Salvation.

The Sanctification of the Elect and chosen of God, it is to be taught by the Holy Spirit through the Ministry of the word in the Gospel, of the good-will of God towards them, to be regenera­ted, and through faith to be made the temples of God and members of Christ; that they may mortifie the deeds of the flesh, and walk in newness of life, going on in that way, apprehending comfort [...]nd joy in God, and so are kept to life everlasting.

God's sanctifying of us, and our san­ctifying of God, do differ: for we san­ctifie God by believing, by attributing to God His holiness; that is, all His holy attributes which He claims to Him­self in His Word, by acknowledging and confessing them; and by our holy obedience. Sanctifying of God, con­tains the whole worship of God. God sanctifieth us, by making us inviolable, safe and secure against Sin, Hell, the World, Death, Devil, Enemies, and all Evils. God sanctifieth us, in teach­ing us by His holy Spirit through the [Page 192] [...] [Page 193] [...] [Page 194] Ministry of the Gospel, of His goodwill towards us, by regenerating us, and by faith making us the temples of God, and members of Christ; to mor­tifie the flesh, and to walk before God in newness of life, and so are kept to life eternal.

Thus far of holiness, and the word becometh: Now of the next words, Thine house O Lord for ever.

The house of God in Scripture hath several acceptations, it signifies and it is taken sometimes for,

1. Heaven, which is God's upper house, His house of Glory, of whichJoh. 14. 2. Christ said, In My Fathers house are many mansions. And St. Paul calls it, a build­ing 2 Cor. 5. 1. not made with hands, eternal in the heavens. Here, even the poorest Saint, who hath not an house to put his head in upon earth, hath yet an house in Heaven, into which, no unholy thing shall enter.

2. It is taken for the Church and people of God; whether,

1. Distributively, every pious per­son is God's house: Whose house Heb. 3. 6. are we?

2. Collectively; and then it is taken sometimes for a particular assembly: So St. Paul said to Timothy, that thou mayst 1 Tim. 3. 15. [Page 195] know how to behave thy self in the house of God, which is the Church of the liv­ing God, &c. And sometimes it is ta­ken for the Catholick Church; and thisHeb. 3. 2, 5. is here meant, whether the whole Church of God, or every individual person, holiness becometh them, and is required of them.

3. By the house of God in Scripture sometime is meant the true Religion taught and professed within the Church of God: The zeal of Thine house hath Psal. 69. 9▪ eaten me up.

4. The temple at Jerusalem, whereof it is spoken, My house shall be called the Luk. 19. 46▪ house of Prayer.

The temple of God is holy; whose tem­ple 1 Cor. 3. 17. we are. Every thing about the ma­terial temple and in it, was holy; even so must we be; and that in all the facul­ties and powers of our souls, and in all the members of our bodies.

Let us therefore have holy and hea­venly thoughts, holy and gracious spee­ches; Let our speeches be always gra­cious, Col. 4. 6. seasoned with salt, (with the salt of wisdom and discretion) that it may Eph. 4. 29. minister Grace unto the hearers; that others may be edified, and bless God for our holy and religious speeches and dis­courses.

And let our affections be set upon hea­ven Col. 3. 2. Phill. 3. 20. and heavenly things: and our con­versation be in heaven; but the word here rendered conversation, is in Greek [...], from [...] a City; holding forth thus much, that we are Burgesses, Citizens, free-Denizens of Heaven, and therefore it is the property as well as the glory of all holy persons, true belie­vers, to whom only Heaven belongeth, to live in this world as if they were in Heaven already; Sith God, when we Eph. 2. 5, 6. were dead in sins, hath quickned us toge­ther with Christ, and hath raised us up together, and made us sit together in hea­venly places in Christ Jesus. The mean­ing is thus; there is a most strict union between Christ our glorious Head, and us His members: that which is done to the Head, is done and belongeth to all the members; therefore the members of Christ's body, in right and in virtue of the infallible cause, and in certainty and assurance of faith, are already raised up and glorified, and at the appointed time shall really and effectually be so. Thus as members of so blessed an Head in Heaven, let us so live in this world as if we were in Heaven already; bending all our thoughts and desires, all our [Page 197] speeches and actions that way; having heavenly thoughts when we are about our earthly and worldly employments. And so walk in that way which is called the way of holiness; that holiness to the Isai. 35. 8. Ze [...]h. 14. 20. Lord may be written both on our hearts and foreheads: for the Lord hath called us not unto uncleanness, but unto holiness: that God may establish our hearts un­blameable 1 Thess. 4. 7. & 3. 13. in holiness before Him. That our holiness may not be like the righte­ousness of the Israelites, as a morning­cloud, and as the early dew that passeth Hos. 6. 4. away; therefore God threatned them, That they should be as a morning-cloud, and as the early dew that passeth away, as the chaff that is driven with a whirl­wind Hos. 13. 3. out of the floore, and as the smoak out of the Chimney: that is, they should not be stedfast or established, but quickly dispersed and brought to no­thing.

But let us walk as becometh holiness; Titus 2. 3. how much soever holiness is slighted and derided by the prophane ungodly wretches of this world, yet strive we to go on perfecting holiness, in the fear of 2 Cor. 7. 1. God. For without holiness, no man shall Heb. 12. 14. see the Lord; that is, to his comfort▪ So that yeilding our members servants Rom. 6. 19, 22. [Page 198] to righteousness unto holiness, we may have our fruit unto holiness, and the end everlasting life.

To sum up this last briefly: Hath God quickned us together with Christ, and hath raised us up together, and made us sit to­gether in heavenly places in Christ? That is, not only so hath done, spoken in the Preterperfect tense for the Future tense, that He will assuredly do it, or that it is as sure as if it were already done; for that we do believe. But this expression signifieth something more; that as we are mystical members of the body of Christ, quickned, and raised up toge­ther with Him, and made to sit toge­ther in heavenly places in Him: How then should we have raised thoughts, sanctified affections, and a holy and heavenly conversation? being cloathed with the long white robes of the Impu­ted righteousness of Jesus Christ the Sun of Righteousness; to have the Moon Rev. 12. 1. (which is in the lowest Orb) that is, all these sublunary and lower earthly things under our feet. Therefore, what manner of persons ought we to be in all holy conversation and Godliness; looking for, and hastning unto the coming of the day of God, &c. And sith we look [Page 199] for such things, to be diligent that we 2 Pet. 3. 11, 12, 14▪ may be found of Him in peace, without spot and blameless.

Wherefore, as we are thus partakers Heb. 3. 1: 2. 14. of the holy and heavenly calling, let us consider the Apostle and great High Priest of our profession, even Jesus the Son of God; & 6. 20. who as our forerunner is for us entered into the heavens, and is gone to prepare a place for us: so will He come again, and Joh. 17. 17. 19. receive us unto Himself, that where He is there we may be also; that we may for ever behold the glory which His Father, and our Father hath given Him. Who when He was here upon earth prayed to His Father to sanctifie us through His truth, his word is truth: And for our sakes did he sanctifie himself, that we also might be sanctified through the truth. For both he that sanctifieth, and they who Heb. 2. 11▪ are sanctified are all of one; therefore he is not ashamed to call us bre­thren.

For our sake did he sanctifie himself: the meaning is, though He was perfectly holy and sanctified in His humane na­ture, wherein for us He did accomplish all righteousness, and all manner of ho­liness: He did consecrate Himself to the death of the Cross, to cleanse us from [Page 200] all our sins, and to procure for us the gift of the Holy Ghost, to regenerate us in a holy and permanent newness of life.

We are Gods house: the Temple [...]eb. 3. 6. (God's house under the Law) was over­laid within with pure Gold. Let us especially look to our hearts, our in­ward parts, and strive to cleanse our 2 Cor. 7. 1. selves from all filthiness of the spirit as well as of the flesh. For out of the heart proceed evil thoughts, murders, adul­teries, Mat. 15. 19, [...]0. &c. These are the things which defile a man. Oh these heart-wicked­nesses! The heart is as a cage full of unclean birds. The heart of man is de­ceitful Rev. 18. 2. above all things, desperately Jer. 17. 9. wicked, who can know it?

Let us give our hearts to God, as HeProv. 23. 26. commands us; For the Lord searcheth the heart, and tryeth the reins, and hath 1 Chron. 29. 17. pleasure in uprightness.

God is the great heart-maker, He must be the heart-mender. Go to God in these or the like expressions, and pray, O create in me a clean heart, O Psal. 51. 10. God, and renew a right spirit within me. Let my heart be perfect with Thee, 1 Kin. 8. 61. that I may walk before Thee in truth, in righteousness, and in uprightness; Jer. 30. 21. [Page 201] and may engage my heart to approach unto God; to walk before Thee, to do every thing as in Thy sight and presence. Lord, help me to keep my heart with all diligence; and to wash Prov. 4. 23. my heart from wickedness, that I may be clean; that although vain and evilJer. 4. 14: thoughts will pass through me, yet I may not give them entertainment, or suffer them to lodge within me. Take Thou away this stony heart from me, and give me a heart of flesh, a heartEzek. 36. 26. pliable and flexible and capable of be­ing governed and guided by thy Spirit. Ʋnite my heart to fear thy name. Let Psal. 86. 11. & 119. 80. my heart be sound in thy statutes: That so, when my heart is sound, Christ may set me as a seal upon his heart, and as a seal upon his arm, keeping me nearlyCant. 8. 6. and dearly joyned unto Him, and re­fresh me by the comfort of the presence of His Grace; setting me as a signet upon his right hand, to have me al­waysJer. 22. 24. in His eye and in His heart, to be present with me, to guide me in His ways, to bless me, and to do me good: that at last He may present me glorious, not having spot or wrinkle, or any such thing; but holy and without blemish. For holiness becometh thine house, O Lord, [Page 202] for ever; as here in this life, which is glory begun, so especially in Heaven (where Grace and Glory is consummate and made perfect) into which place no unholy thing shall ever enter.

Holiness is the badge of Christs peo­ple:Addition. Isai. 63. 18. they are called the people of his holiness: Israel was holiness to the Lord, Jer. 2. 3.

The Spirit of holiness distinguisheth and setteth a mark upon the sheep of Christ, they are sealed with the holy Spirit of promise.Eph▪ 1. 13.

Holiness setteth us apart for God andPsal. 4. 3. Tit. 2. 14. for His Service, to do His Will, and to serve Him; He hath set apart him that is Godly, for himself; to see and enjoy him, for without holiness none shall see Heb. 12. 14. the Lord: Our holiness is not the cause of our Salvation; but it is the way thereunto.

Holiness hath none but gracious and honourable effects, it filleth the soul with joy, comfort, and peace; with joy unspeakable and full of glory; withRom. 15. 13. 1 Pet. 1. 8. Isai. 32. 17. peace, and quietness, and assurance for ever. Everlasting joy shall be upon their heads; They shall obtain joy and gladness; and sorrow and sighing shall Isai. 35. 10. [Page 203] flee away. God is glorious in holiness; and glories most in the Attribute of ho­liness. God stands upon nothing more, than to appear to all the world to be aExod. 15. 11. holy God: therefore the Angels when they celebrate the glory of God, cry out, Holy, holy, holy, is the Lord God of hosts. Isai. 6. 3. Let those therefore that draw nigh to God, and make profession of his name, labour to hold forth above all things, the glory of his holiness in their lives and conversations.

EXERCITATION THE EIGHTH.

IF the holy Prophet in his dayes, cryed out as in the former Verse, Mine heart within me is broken, because of those cursings and oaths, which do make the Land to mourn; that is, which draw down God's judgments upon the Land; as it is evident in the following words, the pleasant places of the wilderness are dryed up; namely, God did send drought and scorching heats, and with­held the rain in its due season for those crying sins; so it cannot be meant Me­tonymically, the Land for the People of the Land; but the Land mourned, because the people had no hearts to do it.

Oh what cause have we now to break our hearts with sighting! to have riversPsal. 119. 136. of water to run down our eyes, because God's Laws are so broken, and his name so highly dishonoured, by hellish Oaths and Blasphemies, by damned damning curses and execrations; whose judgment 2 Pet. 3. 2. lingreth not, and their damnation slum­bereth not. These as natural brute beasts. made to be taken and destroyed; shall Verse 12. utterly perish in their own corruption. These are raging waves of the Sea, foam­ing Jude 13. out their own shame, to whom is reserved the blackness of darkness for ever.

We read of a flying rowle, which is interpreted a curse that goeth forth over Zech. 5. 2, 3, 4. the earth; for every one that stealeth shall be cut off on that side, according to it: and every one that sweareth shall be cut as on that side according to it. I will bring it forth, saith the Lord of hosts, and it shall enter into the house of him that sweareth falsly by My name, and it shall remain in the midst of his house, and shall consume it, with the timber thereof, and the stones thereof.

Oh this dreadful denunciation! O that prophane Swearers would consider it, and lay it to heart! hearing God's [Page 206] dreadful threatnings on themselves both Souls and Bodies, and all that they have, yea even their houses and habitations where they dwell, and that for their sakes. How many times doth the Lord God, and how frequently forbid this horrid sin of Swearing?

Ye shall not falsly swear by My name, Levit. 19. 12. neither shalt thou prophane the name of the Lord thy God; I am the Lord. Where-ever in Scripture this is added, I am the Lord, it is to shew, that God is faithful in revenging the breach of His Commandments; and on the contrary, that He is faithful in rewarding the observation, or keeping His Command­ments.

Our blessed Saviour biddeth us, Swear not at all; (that is, in our ordinary dis­courses,) but let your communication be Mat. 5. 34. 37. yea, yea; nay, nay; for whatsoever is more than these, cometh of evil. The word in the Original is, [...], from that evil one, meaning the Devil, who is the father of all lyes, oaths, and blas­phemies.Joh. 8. 44. So Saint James, But above all Jam. 5. 12. things (my brethren) swear not; neither by heaven, neither by the earth, (that is, by nothing which is either in heaven or earth) neither by any other oath; but [Page 207] let your yea be yea; and your nay, nay; lest ye fall into damnation. No less punishment than everlasting damnation, is here threatned against all prophane Swearers.

If of every idle word that we shallMat. 12. 36. speak, of the same shall we give account at the day of judgment: how much more then of every horrid oath, and wicked cursing? Oh that the terror of2 Cor. 5. 11. the Lord might awaken and perswade men! The Lord is a Sin-revenging God, a consuming fire, a jealous God. Who Heb. 12. 29. Isai. 33. 14. can dwell with everlasting burnings, who can dwell with devouring fire? These, even these ungodly Swearers shall, and that for ever; for the Lord hath said, He will not hold him guiltless that takes His name in vain.

God will have us to fear and reve­rence His glorious and fearful name, the Deut. 28. 58. Psal. 99. 3. Lord our God. Let men praise His great and terrible name, for it is holy.

The Jews heretofore were, and yet still are so superstitious, erring too much on the right hand, that they mention not the Name of God, but by a circum­loquution, and so had divers phrases to express God by; as Caiaphas said to Christ, Art thou the Son of the Blessed? Mark 14. 61. [Page 208] would not say of God or of the Lord. But these on the contrary, cannot speak six words without an oath; and think it a Gentile quality, and a gracing to their speeches, to swear by the great and dreadful name of God. I must not say, they are Atheists, although I reallyTit. 1. 15, 16. believe them so to be: their mind and conscience is desiled; They profess that they know God; but in their works they deny Him; being abominable, disobedient, unto every good work reprobate.

Like as they abhor not evil, and ab­horPsal. 36. 4▪ & 10▪ 3. Zech. 11. 8. to walk in God's ways, even so the Lord will abhor them. Their worm shall not dye, neither shall their fire be quench­ed, Isai. 66. 24. and they shall be an abhorring to all flesh.

Although they think, (as their bre­thren of old, those wicked rebellious Jews) that they have made a Covenant with death, and that they are at an agreement with Hell; that when the Isai. 28. 15. over-flowing scourge shall pass through, that it shall not come unto them. But the Lord telleth them, your covenant 18. with death shall be disanulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.

Some may think me too invective or [...]atyrical against these prophane Swea­ [...]ers; let such know, that these are the people against whom the Lord hath in­dignation for ever. They are God'sMal. 1. 4. [...]nemies that take His name in vain;Psal. 139. 20. which should cause grief of heart, and detestation of spirit to all those that love and fear the Lord. So the follow­ing words of David are, Do not I hate Verses 21, 22. them O Lord that hate thee? and am not I grieved with those that rise up against thee? I hate them with a perfect hatred, I count them mine enemies. We have not a prophetical spirit as David had, to know certainly God's enemies, although by their fruits they may be known; weMat. [...]. 20. may and must hate their vices and wickednesses; and leave them to the righteous judgment of God; continu­ing to mourn for these abominations which do make the Land to mourn, and not ceasing to pray for them; If perad­venture 2 Tim. 2. 25, 26. God will give them repentance unto life, and that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will, to do his will.

Never was a child more like his fa­ther, than they are like their [Page 210] father the Devil, whose works theyJoh. 8. 44. do.

By cursing and swearing, whoredomHos. 4. 4. and adultery, they break out: for usu­ally these abominable sins with others the like, do go together; they that make no conscience of one sin, neither will they of another. And when once the Devil hath gotten sound footing in such or such persons, he drives them on without resistance. They break all bonds asunder, and cast all cords from them: no bounds will hold them; nei­therPsal. 2. 3. Luk. 18. 4. the Laws of God nor man, (for they fear neither) nor the checks of their own Consciences. But like fed horses, Jer. [...]. 8. neigh after their neighbours wise: there­fore God will cast them into a bed (but it shall be a siery one) into great tribu­lations,Rev. 8. 22. except they repent of their deeds: for whore-mongers and adulte­rers Heb. 13. 4. God will judge; though they may escape the judgment of men, yet God will assuredly judge them, and will render to every one according to his2 Cor. 5. 10▪ works. Although while they are here, they make the Land to mourn, and the earth to groan under them, to bear such wicked wretches. God will come, andRom. 8. 2 [...]. put a difference between him that swea­reth [Page 211] and him that feareth an oath. SoEccles. 9. 2. we leave these Swearers who have at­tained to the highest form in the Devil's School.

By all these things we are taught how grievously they do sin, who swear so rashly, and easily, oaths flowing from them as water out of a conduit, in their ordinary speeches and discourses, (whose mouths are full of cursings and bitter­ness, Rom. 3. 14. Job 15. 5. whose mouths utter their iniqui­ties; their own mouth condemns them, Verse 6. and their own lips testifie against them:) they in the mean time not thinking that thereby they do expose the glory and the name of God to scorn, and so do urge and provoke God to shew and in­flict the severity of His judgments and vengeance upon them: for the Lord will not suffer those to go unpunished, who thus take His name in vain.

The Son of Syrach said, Accustom not Ecclesiasticus 23. 9, 10, 11▪ thy mouth to swearing, neither use thy self to the naming of the holy one. For as a servant that is continually beaten, shall not be without a blew-mark; so he that sweareth and nameth God continu­ally, shall not be faultless. A man that useth much swearing shall be filled with iniquity; and the plague shall never de­part [Page 212] from his house: If he shall offend, his sin shall be upon him; and if he ac­knowledge not his sin, he maketh a dou­ble offence: and if he swear in vain, he shall not be innocent, but his house shall be full of calamities.

There is none that frequently swears, but sometimes he forswears or perjureth himself: like-as he who useth his mouth to multitude of words, sometimes must needs speak unfit things. Therefore said the wise man, In the multitude of words Prov. 10. 19. there wanteth not sin.

But some will think to say, O Lord, O God, O Jesus, &c. in their common talk; or in a wondering way, good God! good Lord! is no sin. Know assuredly, that such foolish admirations, and taking of God's Holy name lightly into our mouths on every slight occasion, is utterly condemned in the third Com­mandment. So the Reverend Arch­bishop Ʋsher, and many other reve­rend and learned Divines do firmly conclude.

There is also a superstitious and ido­latrous oath, to swear by an idol; or by Gods Creatures, as by the Mass, ourZeph. 1. 5. Lady, &c. by bread, fish, salt, fire,Amos 8. 14. light, and many such-like fond trashes. [Page 213] Whereas God never made or appointed His creatures for such uses.

Others will plight their faith and troth to every trivial thing; which is an evident sign that they have little faith or truth in them, or know not the true worth and value of them; else they would not so lightly lay such precious Jewels to pawn upon every slight oc­casion.

Let all such, and every one also, re­member our blessed Saviour's rule afore-mentioned, in all their ordinary speeches and communications, Swear not at all, but let your yea be yea, and your nay nay, for whatsoever is more, cometh of evil. But of this, we shall have occasion to speak more anon.

Now to speak what an oath is, the parts of an oath, how an oath may be lawfully taken, and other things.

An oath is, the craving of God's te­stimony to confirm the truth of our testimony.

Men swear by the greater; and an Heb. 6. 13. 16. [...]ath for confirmation is to them an end of all strife. Deservedly is the testimony or witness-bearing of God, called to confirm a truth: for He is the truth, [Page 214] who neither can deceive nor be decei­ved.

About an oath consider two things:

1. How an oath is to be taken?

2. How it is to be performed?

Q. 1. How to be taken?

In taking of an oath, four circum­stances are to be considered. 1. The parts of an oath. 2. The form of an oath. 3. The end of an oath. 4. The divers sorts or kinds of an oath.

1. The parts of an oath, and they are four,

1. Confirmation of a truth.

2. Invocation of God alone, as a wit­ness of a truth; and a revenger of a lye.

3. Confession, that God is a reven­ger of perjury, when He is brought in as a false witness.

4. A binding over unto punishment, if we use deceit.

2. The form of an oath: we must swear,

1. In truth, lest we forswear.

2. In righteousness, lest we swear to that which is wicked.

3. In judgment, lest we swear rash­ly, or for a trifle.

So we must swear truly, advisedly, and rightly. As it is commanded, Thou shalt swear the Lord liveth, in truth and Jer. 4. 2. [Page 215] in righteousness and in judgment. They who do not thus are reproved, which swear by the name of the Lord, and make Isai. 48. 1. mention of the God of Israel, but not in truth, nor in righteousness.

3. The end of an oath, which is, to confirm some necessary truth in que­stion; either for the ending of contro­versies, or for the performing of promi­ses. So an oath for confirmation, is among men an end of all strife.

4. The divers sorts or kinds of an oath: 1. Publick. 2. Private.

1. Publick, when the Magistrate doth upon just cause exact a testimony under the reverence of an oath.

2. Private, which two or more take privately. As Jacob to Laban, Gen. 31. 53. Bodz to Ruth, Ruth 3. 13. and Obadiah to Elijah the Prophet, 1 King. 18. 12.

So also there is an assertory oath, and a promissory oath.

1. An assertory oath, or a confirming oath, which is to confirm the truth of a thing either past or present.

2. A promissory oath, which is about a thing to come.

So we see that an oath is, the calling of the name of God (the searcher of [Page 216] the heart) to witness a needful truth, for the ending of strife and controversies. In a lawful oath, lawfully taken, there is a worshipping of the name of God. When Joshua would cause Achan to con­fess the truth, he saith to him, My Son, Josh. 7. 19. give glory to the God of Israel, &c. meaning thereby, that God is highly dishonoured, if a man swear falsly by Him. For he doth in a manner, as much as lies in him, prophane and pollute God's holy name with a lye: and on the contrary, if a man swears truly, he honours God. False swearing is called prophaning the name of God. Ye shall not swear by My name falsly; neither [...]ev [...] 19. 12. shalt thou prophane the name of the Lord thy God: I am the Lord. This manner of Joshuah's speech was used among the Jems, so often as any was called to take an oath; as it appears by the like pro­testation of the Pharisees used to the blind man whom Christ had restored to sight, they said to him, Give God the Joh. 9. 24. praise, we know this man is a sinner.

To this heedfulness, the forms of oaths used in the Scriptures, do advise and in­struct us. As the Lord liveth; God do so 1 Sam. 14. 39. 44. to me and more also, 2 Kings 6. 31. And the Lord be witness upon my soul. 2 Cor. 1. 23.

All which do prove, that we cannot call God to witness of our sayings, but that we call Him to take witness of our perjury, if we speak falsly or deceit­fully.

The name of God is made vile and common, when it is used in superfluous speeches, as in foolish admirations, which is a manifest taking of God's name in vain.

Swearing was suffered and ordained, not for lust or pleasure, but for necessi­tie sake. And there can be no necessity pretended, but where it is to serve ei­ther religion or charity.

But now it is so licentiously and custo­marily used, that men think it no sin at all.

But the Commandment of the Lord remaineth still in force, the penalty abi­deth in strength, and shall one day have its effect, whereby there is a special revenge proclaimed against all those who take God's name in vain; though they may here escape for a time the judgment of men.

The very Heathens will condemn herein, those who are outwardly pro­ [...]essed Christians: for among the Hea­then (ex animi sui sententiâ, according [Page 218] to the purpose of their mind) was to them instead of an oath. Did they (who had but the glimmering knowledge of God from the book of the Creatures, and the Law of Nature written in their hearts) do such things, and shew such truth and reality in their speeches and dealings? How shall this rise up in judg­ment against us and condemn us, who have the written Word of God, the knowledge of the true God, and the glorious Gospel of his Son shining as a light among us, and yet to do such things? whereas the Heathen sit in dark­ness, and in the region and shadow of Mat. 14. 16▪ death. Thus far about the taking of an oath; now,

Q. 2. How an oath is to be performed?

A. If the oath be made about lawful things, it must be performed, whether it be of much difficulty, or great dam­mage to us, or extorted by force from us. So it is said, he shall dwell in God's tabernacle, that sweareth to his Ps [...]l. 15. 4. own hurt, and changeth not. Yet the Magistrate hath in his power, as may seem right and convenient, either to an­nihilate or moderate such oaths. But of this we shall treat farther anon.

An oath, in Scripture sometimes is taken for the whole Worship and Ser­vice of God. Thou shalt fear the Lord Deut. 10. 20▪ thy God, Him shalt thou serve, and swear by His name. And five Cities in the Isai. 19. 18. land of Aegypt shall speak the language of Canaan, and swear to the Lord of hosts. & 45. [...]3. I have sworn by My self, said the Lord, that unto me every knee shall bow, and every tongue shall swear: out of which place the Apostle quoteth that memora­ble place, That at the name of Jesus, Phill. 2. 10, 11. every knee should bow, &c. And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father; and many other places.

If by swearing the whole worship of God is meant, then certainly they that addict themselves to customary, rash, as well as false swearing, want both Reli­gion and Conscience.

Q. Is it lawful for Christians to swear? or take an oath, I mean when they are lawfully called thereunto?

A. It is lawful for us to swear by the name of God, when the Magistrate commands it, or urgent necessity re­quires it; and that for these four Reasons.

1. That the glory of God may be [Page 220] manifested: for the truth, and the clearing of the truth brings glory to God.

2. That we may thereby provide for the safety of others.

3. Because by the Scripture it is evi­dent that we may take a lawful oath. Thou shalt fear the Lord thy God, and Deut. 6. 13. serve Him, and swear by His name.

4. We have the examples of former Saints for doing of it.

Objection. But the Anabaptists and others urge, that although it was lawful for the fa­thers under the Old Testament, yet not for us under the New Testament, who are bid not to swear at all, Mat. 5. 34. Jam. 5. 12.

I answer, 1. Christ came not to dis­solveSolution. the Law, but to fulfil it; that is,Mat. 5. 17. the Moral Law, to which an oath be­longs, for an oath is of the Law of na­ture, and of the Moral Law, which is not abrogated by the coming of Christ: and therefore is not taken away by Christ.

2. Because it concerns the honour of God, and love to our neighbour.

3. Because we have laudable exam­ples of oaths taken even in the New Testament. Christ Himself very often [Page 221] used the form of an oath to confirm His Doctrine by: Verily, verily, I say unto Mat. 5. 18. Joh. 3. 5. 11, &c. you, &c. And the Apostle Paul, he saith, God is my witness, whom I serve in my spirit, &c. And 2 Cor. 1. 23. (where isRom. 1. 9. the just form of an oath, and whence we took our definition of an oath) I call 2 Cor. 1. 23. God to record, or witness, upon my soul, &c. where he invokes the witness of God, to preserve and keep him in swearing that which is right, and to punish him if he doth lye. Athanasius made a solemn oath to purge himself, when he was accused to the Emperor. An oath is therefore ordained of God, that it should be a bond of truth among men, and a testimony that God is the authour and defender of truth. So the Apostle saith, I speak the truth in Christ, Rom. 9. 1. I lye not; my conscience also bearing me witness in the Holy Ghost: And so in ano­ther place, God is my record, how great­ly Phill. 1. 8. I love you, &c. and in many other places.

So the Angel lifted up his hand to Rev. 10. 5, 6. heaven, and sware by Him that liveth for ever and ever, &c.

4. The Moral worship of God is perpetual: a lawful oath is Mo­ral worship (because it is an in­vocation: [Page 220] [...] [Page 221] [...] [Page 222] of God:) therefore it is per­petual.

5. The Prophets describing the wor­ship of God in the times of the New Testament, call an oath by the name of God: He that sweareth in the earth, Isai. 65. 16. shall swear by the God of truth. And so in other places.

6. From the end of an oath; which is the confirming of faith and truth, and for the deciding of strifes and contro­versies, both in Church and Common­wealth: So an oath is profitable, lawful, and necessary.

And by all these reasons and argu­ments we see clearly, that whereas our Saviour said, Swear not at all, &c. andMat. 5. 34. Saint James, Above all things swear Jam. 5. 12. not, &c. that only rash, false, and unneces­sary oaths are there forbidden.

Q. By whom must we swear?

A. By the name of the true God alone; for these reasons,

1. For as God alone is to be feared and worshipped, so He alone is to beDeut. 10. 20. sworn by.

2. God expresly forbiddeth us to swear by any other name. Make no Exod. 23. 13. mention of the name of other Gods.

3. The Lord will have the worship [Page 223] of invocation to be given to none other but to Himself. O thou that hearest Pray­ers, Psal. to Thee alone shall all flesh come. Now an oath is an invocation of God.

4. An oath attributeth to him by whom we swear, knowledge of the heart, omniscience, omnipresence, &c. which are proper only to God alone.

5. To Him by whom we swear is de­ferred the execution of punishment, and omnipotency, by which He defendeth the truth, and punisheth those that swear vainly or wickedly, and are per­jured: But God alone is Almighty, and He that executeth vengeance; and therefore said our Saviour, Fear Him who can cast both soul and body into Mat. 10. 28. hell.

Q. About what things may we take an oath?

A. Those only are lawful oaths, which are not contrariant to the Word of God; and which are taken about things true, certainly known, lawful, in our own power to perform, weighty matters, necessary, profitable, and worthy things. And oaths taken about any things con­trary to either of these, are unlawful: as of false things, and not certainly known, unlawful, not in our power, &c.

Q. Whether all oaths are to be kept?

A. An oath rightly taken, about law­ful things, true, certain, weighty, and in our power are necessarily to be kept: But oaths about unlawful things, whe­ther through error, or through weak­ness, and against Conscience, such oaths are not to be kept; but we are to be hum­bled for them. For he that keeps an un­lawful oath twice sinneth; as, 1. By swearing evilly. 2. By observing that which he hath wickedly sworn.

Q. Whether extorted or enforced oaths are to be kept?

A. They are to be kept, if they con­tain nothing unlawful; and if they have those conditions formerly set down, as true, known, lawful, &c. although those oaths be unprofitable and hurtful to our selves. But if any oaths be extorted or drawn from us, through fear, and weakness, and against consci­ence, they do not oblige, but are to be retracted. For what is wicked to be done, is wicked also to be sworn; and we must not add sin to sin.

But extorted oaths if they be not wicked and impious, about lawful things, and things in our own power, although difficult and hurtful to us; yet [Page 225] are to be observed. For that which is lawful to do, is lawful to swear; and that which is lawful to swear, is lawful to do.

Q. But God is said in Scripture fre­quently, for to swear?

A. God frequently addeth an oath to His promises, but seldom to His threat­nings; which should make us to acknow­ledge the great good-will of God to men, and His bearing with our infirmi­ties. He knows our incredulity and aptness to doubt of His promises, espe­cially when we are under afflictions and temptations. Therefore He vouchsafeth so far to condescend to our infirmities, that He joyns the sanctity of an oath to confirm and strengthen us. Wherein God Heb. 6. 17, 18. willing more abundantly to shew to the heirs of promise, the immutability of His counsel, confirmed it by an oath: that by two immutable things, (viz. His word, and oath) in which it was impos­sible for God to lye, we might have a strong consolation, &c.

Q. But sith an oath is an invocation of God, by which He is prayed to pre­ [...]erve him that speaks the truth; and to punish him that falsifyeth it; how can an oath fall on God, because there is [Page 226] none that He can wish to be punished by, if He deceives.

A. That desinition of an oath agreeth with the creature, and not with the Creator. That it may agree with both the Creator and the creature, we must define an oath more largely; namely an obliging of himself to punishment, if wittingly he doth deceive. To swear therefore by another, is to acknowledge and set him as the knower and revenger of perjury, and to oblige himself, to bear punishment inflicted by him; that is, to the loss of soul or body, or life, or goods, or honour, if he doth not so intend and mean as he speaks.

And therefore they that sweat by creatures, commit idolatry.

Men can oblige themselves to bear punishment from men, if they keep not their promise: but to swear by any, ex­cept by God, cannot be without Ido­latry, and Sacriledge to the honour of God. For they make him by whom they swear, the knower of their hearts, a witness of their mind and will, and a judge and revenger of perjury.

Therefore it is said, Men truly swear [...]. 6. by the greater, and an oath given for confirmation is to them an end of all [Page 227] strife: but when God made promise to Abraham, because He could swear by none greater, He sware by Himself, &c. Men have a higher and greater than they, who can bring them to punishment whether they will or no: however they may deceive men, and either by force or fraud escape their judgment.

Therefore when the truth can be found out no way else, then we have recourse to an oath. Because men judge by natural consent, that he that takes an oath is not so prophane and wicked a wretch, of such desperate audacious­ness and impudency, and so prodigal of his own Salvation, that of his own ac­cord he would provoke God to punish and plague him: or to think if he lies, that he shall escape unpunished.

But God hath none greater than Him­self, that is conscious to, or a witness1 Cor. 2. 11. Job 9. 12. of His secret will, or able to punish Him if He saith or thinketh otherwise. Therefore God swears by Himself; that is, He obliges Himself, and gives Him­self this Law, that if He deceives, and is not found to do, that is, not seriously to will what He saith He willeth, let Him then be accounted and declared by all His creatures to be vain, a lier, change­able, [Page 228] weak, or unjust, which is, not to be God. But there is an unutterable zeal in God of His glory, for which He created all things.

Here we may see as the wonderful great and inexpressible compassion of God towards men, in respect of our weakness and diffidence, to confirm His Divine truth and promises to us by an oath; and what a horrid wickedness it is, not to believe God when He swears to us. For God by His oath, layes His glory as it were to pawn unto us, obli­ging Himself voluntarily to suffer the loss of His glory, if he doth not perform His promises.

Therefore in the same sence, the Scrip­tureGen. 22. 16. Isai. 45. 23. saith, that God sware by Himself; By my Self have I sworn, saith the Lord, &c. I have sworn by my Self, &c. And that God sware by His holiness, Psal. 89. 39, Once have I sworn by my holiness, &c. So Hos. 4. 2, The Lord hath sworn by his holiness, &c. And we read also, that God sware by his right hand, Isai. 62. 8. and by the arm of his strength: and byJe [...]. 44. 26. his great name; And by his soul or his life, Isai. 49. 18. As I live, saith the Lord, & 22. 24. Ezek. 5. 11. & 14. 16, &c.

His heart is harder than the nether­milstone, [Page 229] and a self-condemned person, who doth not believe God when He thus swears.

Hence may we gather how much com­fort may accrew to all those pious souls, who suffer affliction from their enemies, for the testimony of a good Conscience, and for bearing witness to the truth. If God so solidly and faithfully hath ful­filled whatsoever He spake of His deli­vering His people from temporal and corporal afflictions, how much more from hell and everlasting damnation, from which we are redeemed by the blood of His only-begotten Son?

Now I will only set down what is re­quired in the third Commandment, and so close up this discourse, though much more might have been written.

In the third Commandment is requi­red,Mat. 6. 9. Psal. 111. 9. that we sanctifie God's name as it is holy and reverend; and labour by all we can, to extol and lift it up; that others may be moved by us, more to love, serve, and honour him. That we use God's titles and proper names as Jehovah, Jesus, &c. His properties and attributes, His works and actions, His Word, Sacraments, Prayer, the whole Worship of God, with all reverence and [Page 230] circumspection; to such uses as they are appointed by God. In a word, that we have a careful watch to all things that may advance God's glory, and use all sincere and diligent behaviour therein. And to take heed of swearing falsly, su­perstitiously, or prophanely; Lest God swear in his wrath, that we shall never Heb. 3. 11. enter into his rest.

EXERCITATION THE NINTH.

IT is a fearful thing for any man to harden his heart against God: Who ever hardened himself against God, and Job 9. 4. hath prospered? Pharaoh first presump­tuously and wickedly hardened his own heart; then the Lord judicially har­dened his heart, and gave him over to hardness of heart. Though he had those ten direful Plagues upon his Land; though the Egyptians his own people cryed out to him to let Israel go, urging to him, Doest thou not know that all the Exod. 10. 7. land of Egypt is destroyed? yet still he hardened his heart. Like other wicked men, who after their hardness and im­penitency of heart, treasure up unto Rom. 2. 5. [Page 236] themselves wrath against the day of wrath, and revelation of the righteous judgments of God. The plague of hard­ning of his heart, was a greater plague than all the ten plagues of Egypt. For so obdurate and desperately hardened was his heart, that although he had let the people of Israel go, and had had all those ten plagues on him, and on his Land; yet he pursued after them with all his Hoast, Chariots, Horses and Horsemen, even into the middest of the red sea, and there they were all drown­ed; there remained not so much as one of them. Like as they made their heartsExod. 14. 28. harder than the nether milstone, as it is spoken of Leviathan; so they all sankJob 41. 24. Exod. 15. 10. as a stone or lead in those mighty wa­ters. Thus God brake the heads of Leviathan in pieces (viz. Pharaoh and all his host) and gave them to be meatPsal. 74. 14. to His people, inhabiting the wilder­ness. The meaning whereof is, not as some (though pious and learned, and the Septuagint also) do too too grosly interpret it, to the wild beasts, which devoured the Egyptians carcasses that were cast upon the shore: but the mean­ing is, that God overthrew Pharaoh and his host in the red sea, and gave them to [Page 237] meat to His people of Israel in their wilderness-condition, for their souls to feed on by faith; to consider God's sig­nal miraculous preservation of them, and deliverance of them out of Egypt, and from those mighty Leviathans who would have swallowed them up, and destroyed them: and so to strengthen their faith in an experimental way, that God would still go along with them, keep and preserve them, subdue the Ca­naanites before them, and settle them in that Land for a possession, as He had sworn to their fathers, Abraham, Isaac, and Jacob.

Pharaoh said, Who is the Lord, that I should obey his voice? I know not the Lord. But God said, the Egyptians shall know that I am the Lord; when I have gotten Me honour upon Pharaoh, upon Exod. 14. 18. his chariots, and upon his horse-men. Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed for their envy at Thy people; Isai. 26. 11. yea, the sire of thine enemies shall de­vour them. For the Scripture saith of Pharaoh, Even for this same purpose have I raised thee up, that I might shew My power in thee, and that My name Rom. 9. 17. might be declared in all the earth.

So Sihon King of Heshbon, (though probably he had heard of the wonders God had wrought for Israel) he would not let the people pass by him; for the Lord hardened his Spirit, and made his heart obstinate, that He might deliver him into the hand of Israel; who smo [...]e him, his sons, and all his people, untilNumb. 21. 35. there was none left him alive, and they possessed his Land.

So Nebuchadnezar, when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly Dan. 5. 20, 21. throne, and they took his glory from him; and he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses; they fed him with grass like oxen, &c.

And thou his son, O Beshazzar, hast not humbled thine heart, though thou Dan. 5. 22. 23. 30. knewest all this; but hast lifted up thy self against the Lord of heaven, &c. and the God in whose hand thy breath is, and whose are all thy wayes, hast thou not honoured: in that same night he was slain.

What became of the Jews, who har­dened their hearts against the preaching of Christ and His Apostles? God gave [Page 239] them over to hardness of heart, and impenitency, &c. those spiritual plagues, and followed them so with His temporal judgments also, until His wrath came 1 Thess. 2. 16. upon them even to the utmost. This St. Paul then spake in a way of Prophe­cy; for he writ these Epistles to the Thessalonians from Athens, about the 13th year of Claudius Caesar, which was about 22 years after Christ Cru­cified; and Jerusalem was not de­stroyed by Titus Vesp [...]sian until some years after; for some place it in the 40th year, but the most Authentick in the 38th year after Christ was Crucified: when in the Siege were slain Eleven hundred thousand; in the war taken Captives Ninety seven thousand, be­sides many millions that perished in si­lence: Thus perished those wicked har­dened Jews, as they had wished that Christ's blood might be on them, and on their children; and so it hath restedMat. 27. 25. heavily for above these Sixteen hundred years, and they are as vagabonds on the earth still. [...] no more of this.

To harden the heart may have refe­rence,

1. To God; which is, when He leaves a man in his natural hardness, not soft­ning [Page 240] his heart; but as a just Judge de­livering him over to Satan, to be more hardened; thus God hardened Pharaoh'sExod. 9: 12. heart.

2. To Satan; to inspire blind thoughts, and so to make the heart of a man more hard.

3. To a man's Self; to follow his own lusts stubbornly: thus Pharaoh hardened his heart. So at last such a man hath a stony heart, which is an extream hard­ness of man's wit and heart, with stub­bornness resisting God's will. Thus a man comes to a hard heart; which is a disobedient and unyielding heart, a heartRom. 2. 5. Heb. 3. 13. that cannot repent; which the Apostle bids them beware of, lest their heart be made hard through the deceitfulness of Isai. 48. 4. Zech. 7. 12. sin. This is the br [...]sen forehead, the iron sinew, the stony heart, the heart of Adamant, (spoken of in Scripture) which nothing can bow or break; neither pro­mises nor threatnings; blessings nor afflictions. Unto this estate men come by long custom in sin; custom of sin bringeth hardness of heart. Well doth holy David therefore pray to God, toPsal. 139. 24. 119. 101. 104. deliver him from every way of wicked­ness; that he might not make wicked­ness his trade, his customary way to [Page 241] walk in, as too too many do.

This hardness of heart comes as I said before,

1. By the just judgment of God.

2. By the malice of Satan.

3. By a man's own perverse will.

This the Apostle fully describes; They Eph. 4. 18, 19: walk in the vanity of their mind, hav­ing the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the hardness of their heart: who being past feeling, have given themselves over into lasciviousness, to work all unclean­ness with greediness. I translate it (the hardness of their heart) for the word in the Original ( [...]) signifies indura­tion or hardening, (although rendered in our translation, according to the blindness of their heart). Whereas the word [...] which is from [...], cal­lum Joh. 12. 40. obduco, obduro, is rendered, He hath hardened their hearts, and both words come from the same word in the Origi­nal. So from these words we see in what consists this alienation or estranging from God, namely, in the darkness of the understanding, and the untamed malice of the heart, being deprived of God's Spirit and Grace (being given [Page 242] over to a reprobate mind, i. e. to a mind void of judgment; or God took from them the light of right reason; (for allRom. 1. 28. these the word ( [...]) signifies in the Original.) they are wilfully ignorant, obstinately refusing the light of God which is offered them. Who being past feeling, having lost all remorse of Con­science, all fear of God's judgments, and likewise all just feeling of their punish­ments, have deaded their Conscience, that they may not be stayed from doing evil by God's judgments: And this is the last degree and fulness of the said alienation from God; by which a man is not only destitute of God's light and power to do well; but also shakes off the only curb he had to keep him from doing evil, which is his Conscience: And so he brings himself to a seared Conscience, to have his Conscience seared as with a hot iron; that hath lost1 Tim. 4. 2▪ all manner of feeling, and motion of Conscience; as a cautery or searing iron, applyed to any part of the body, deadens it, and makes it insensible. For Conscience is a Judge and a Wit­ness (unless it be deadned); the Con­science is but a correspondency and re­lation of man's spirit unto the Law; [Page 243] either to bind or unbind him, to accuse or excuse him, to condemn or absolve him.

Wherefore seeing the Heathen have a Conscience, they have also a Law; which leaves them without excuse at the great day of Judgment; though they have not the light of the glorious Gos­pel shining among them, (as blessed be God we have.) Let us strive to keep Conscience awake, while we are here in this life, and not to muzzle its mouth, then it will either accuse or excuse us: but if it be deadned here, at the great day of judgment, when the books shallRev. 20. 12. be opened; that is, mens Consciences, or the records and testimonies of every man's Conscience, being unfolded and manifested through the mighty power of God; wherein as in books are writ­ten all mens thoughts, words and works, then Conscience will speak and not be dumb, and thou shalt be judged out of those things which are written in those books: yea, if thou stiflest the mouth of Conscience here, thy Conscience as ten thosand witnesses will fly in thy face, for ever hereafter; where the worm ne­ver Isai. 66. 24. Mark 9. 44. dyes: where that worm of Consci­ence will for ever gnaw upon thine [Page 244] heart, in the fire that never goeth out. Then the Lord will be known by the judg­ments Psal. 9. 16. which He executeth, and the wick­ed shall be snared in the works of their own hands. Oh that dreadful expression, the Lord said by Moses unto Pharaoh, Exod. 9. 14. I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people. And in the next Chapter, I have hardened his heart, and Exod. 10. 1. the heart of his servants. These spiri­tual judgments are of all others the most fearful and terrible, that can befall a man or woman in this life; As 1. Blind­ness of mind. 2. Hardness of heart. 3. Searedness of Conscience; for these are the dreadful fore-runners of hell.

Let us therefore hearken to the checks of Conscience, and not stifle them; and labour we to have our hearts sprinkled Heb. 10. 22. from an evil Conscience, that is, from the inward impurity and defilements of corruption, whereof every man's Con­science is a witness and judge. And strive we also to have the answer of a 1 Pet. 3. 21. good conscience towards God. The meaning of the Apostle there is, of the inward baptism or washing, wrought by the power of the Holy Ghost, where­by a believers Conscience is in such [Page 245] manner eased, acquitted, and purified; that it being tryed and questioned be­fore God, it answers and witnesses to it self in the name of the Holy Ghost, Pardon, Grace, and Peace; which isRom. 8. 16. which is unto such a soul a foundation pledge and assurance of everlasting Sal­vation. As the former were the pledges and assurances of everlasting damna­tion.

Despair is that which follows from an evil Conscience, and obstinate con­tempt of God, and is the greatest part of punishment and evil, which wicked men suffer.

Conscience may be thus described, (though there be other definitions of it.) A power and faculty of the Soul, taking knowledge, and bearing witness of all a man's thoughts, words, and actions; and accordingly excusing or accusing, absolving or condemning, comforting or tormenting of the same.

Conscience is God's Notary and there is nothing passes in our whole life, whe­ther good or evil, which Conscience notes not down with an indeleble Cha­racter, which nothing can rase out but Christ's blood alone.

Conscience writes men's sins as with [Page 246] a pen of Iron, and with the point of a Diamond, and they are graven upon the table of their hearts: Their conscience Jer. 17. 1. also bearing witness, &c. In the day when Rom. 2. 15, 16. God shall judge the secrets of men by Jesus Christ.

Conscience (I say) is exact and pun­ctual in setting down the particulars of a man's whole life; that it may be a faith­ful witness either for him, or against him at the last day. Our transgressions Isai. 59. 12. are multiplyed before Thee, and our sins testifie against us; for our transgressions are with us, and as for our sins we know them.

‘A hard heart is not rent by com­punction,Bernard. nor mollified by Piety, nor moved by intreaties, yieldeth not un­to threatnings, is hardened by corre­ctions, is ingrateful for benefits, will not hearken to good counsel, cruel to revenge, immodest in regard of shame­ful things, not dismayed with dan­gers, inhumane in humane things, r [...]sh in Divine things, forgetting things past, neglecting present things, not providing for future; that is, which remembreth nothing past, but only in­juries to revenge them, &c.’

Q. How may we understand this that [Page 247] is said in several places, Pharaoh har­dened Exod. 4. 21▪ his heart; and God said, I have hardened Pharaohs heart; and the Lord & 9. 12. hardened Pharaohs heart; if God har­dened his heart, how did he do it himself?

A. God worketh two ways in the hearts of wicked men.

1. By with-holding His Grace, where­by they might be moved unto good; as when light is taken away, there remain­eth nothing but darkness and blindness; when God's Spirit is taken away, then mens hearts become hard as stones; when God's direction ceaseth, then mens hearts are turned aside into crookedness and perverseness: so it is said, that God doth blind, harden, and bow them, from whom He takes away the power to see and to do that which is right.

2. By using the Ministery of Sathan, to stir up, frame, and incline their wills. God for the executing of His judgments by Sathan the Minister of His wrath, both appointeth the purposes of wicked men to what end it pleaseth Him; and stirreth up their wills, and strengthneth their endeavours.

So Sihon King of Heshbon (as we saidDeut. 2. 30. before) did not let Israel pass by him, [Page 248] because the Lord hardened his spirit, and made his heart obstinate, that He might deliver him into the hand of Israel. Therefore because it was God's Will to have him destroyed, the making of his heart hard and obstinate, was God's preparing him for his destruction. So God hardened Pharaoh's heart; that is, not only in not sustaining it, but also in committing his heart to Sathan to be confirmed with obstinacy.

So God turned their hearts to hate His Psal. 105. 25. people, &c. And it was the Lord that hardened the heart of Pharaoh and his servants to pursue after Israel, that He Exod. 14. 4. might be honoured upon Pharaoh, &c.

God hardened Pharaoh's heart, not that He did set and imprint hardness in his heart; but because by sundry actions He ordered and governed His wicked will. And they are four:

1. God permitted Pharaoh to walk after his own will.

2. He left him to the malice of the Devil, and the lusts of his own heart.

3. He urgeth him with a Command­ment, to let the people go: and Pha­raoh the more he is urged, the stiffe [...] and more stubborn he is, and the more he re­ [...]els against God.

4. God useth the hardness of Pha­raoh's heart, to the manifestation of His own justice and judgment: and so opened to him a way, that he might run head-long to his own utter ruine and de­struction.

So God confounds his implacable enemies two ways here.

1. By hardness of heart; which ari­seth (as we said before) when God with-draweth His Grace from a man, and leaveth him to himself; so as he go­eth on from sin to sin, and never repent­eth to the last gasp. And we must esteem of it as a most fearful and terri­ble judgment of God: for when the heart is possessed therewith, it becomes so flinty and rebellious, that a man will never relent or turn to God. This was manifest in Pharaoh; for though God sent most grievous plagues upon him, and all the Land of Egypt, yet would he not submit, or humble himself, save only for a fit, while the hand of God was so heavy upon him; for when the hand of God was removed, he return­ed to his former obstinacy, wherein he persisted until he was drowned in the red Sea. And this judgment of God, (of hardness of heart) is the more fear­ful, [Page 250] because when a man is in the midst of all misery, he feels no misery.

2. God confounds His enemies, as by hardness of heart, so by final despera­tion: I say final; because all kind of desperation is not evil; for a man may despair of himself, and of his own power in the matter of Salvation, which tends to his everlasting comfort. But final desperation is, when a man utterly de­spairs of the pardon of his sins, and of everlasting life. Examples we have in Saul that slew himself, in Achitophel and Judas that hanged themselves, &c.

This sin of desperation is caused thus; so many sins as thou committest without repentance, so many wounds thou givest to thine own soul: and in life or death God will make thee to feel the smart of it, and the weight of them all; whereby the soul sinks down to the gulph of de­spair, without recovery.

The sins which thou committest, lye at the door of thy heart, though thou feel them not; (as God said unto Cain Gen. 4. 7. sin lyeth at the door) and if thou dost not prevent them, by speedy, and timely repentance, God will make thee to feel them once before thou dyest, and raise up such terrours in thy Conscience, that [Page 251] thou shalt think thy self to be in Hell before thou art there.

They that were sent from the chief Priests, &c. to apprehend Christ, though He had acknowledged, I am He; and they were astonished and fell to the ground, and He had miraculously heal­edJoh. 18. 12. Malchus his ear; yet for all, though they had seen his wonderful power, both in word and deed; they proceed in malice against Him, and bind Him as a Malefactor. In this we note, what a fearful sin hardness of heart is. The danger whereof appears in this, that if a man be possessed with it, there is nothing that can stay or daunt him in his wicked proceedings, no, not the powerful words and deeds of our Saviour Himself. And indeed among all God's judgments there is none more fearful than this of hardness of heart; and yet how rife is it among us even in these our days? For it is very evident, that the more men are taught the Doctrine of Gods Law and Gospel, the more hard and senseless are their hearts: like unto an anvil, the more it is beaten upon with the iron hammer, the harder it is. So that that denuncia­tion against the Jews, Acts 28. 26, 27. is fulfilled in them. It is such a terrible [Page 252] judgment of God, into which when a man is fallen, he feels neither pain nor grief. Therefore we have cause with fear and trembling to look into it, lest it take such hold of us, that we be past all hopes of recovery. Sin is a deceit­ful thing; and custom in sin brings hard­ness of heart; therefore read that Heb. 3. 13. and Rom. 2. 5. Let us bewail and be humbled for our hardness of heart, whereby we are hindered from knowing and acknowledging God aright, and from discerning His glory and Majesty; from acknowledging God's judgments, or our own sins; dreaming we are safe from God's vengeance, and such perils and miseries which arise from sin: where­as all those out of Christ, and in this e­state, have nothing stands between them and vengeance.

EXERCITATION THE TENTH.

HEre we have the Commandment of God, for the strict observation of the Sabbath-day. No one Command­ment so often iterated, or so much pressed. This Commandment requireth at the hand of every man, one day of seven in every week, to be set a-part unto a holy rest: and requireth all per­sons to separate themselves from their ordinary labour, and all other exercises, to God's Service alone, on that day: that so being severed from their worldly businesses, and all the works of their Labours and Callings concerning thisNehem. 13. 15. 22. life, they may wholly attend to the [Page 255] Worship of God alone; wholly to sepa­rate themselves to the Worship and Ser­vice of God; that they may with more freedom of Spirit, perform the same.

If Adam in his perfection, had need of this holy day, (as it was first enjoyned in the state of innocency) much moreGen. 2. 2, 3. have we. To teach man from time to time, on the Sabbath-day to withdraw himself from the cares and labours of this life, to apply himself in freedom and tranquillity of mind, to the medi­tations and actions of a spiritual life.

Q. But some will say, this fourth Commandment is ceremonial, and so it is taken away by the death of Christ?

A. I answer, No; but it is constantly and perpetually to be observed,

1. For it is placed in the number of the ten Commandments, which are per­petual, otherwise the Moral Law should consist but of nine, which is contrary to God's Word; And He declared unto Deut. 4. 13. you His covenant, which He commanded you to perform, even ten Commandments.

2. Because this fourth Command­ment (among the rest, and in the mid­dle of them, as a Diamond in a ring) was written by the finger of God; whereasExod. 31. 18. no part of the ceremonial Law was.

3. It was written in tables of stone, to signifie the perpetuity of it.

4. It was before any ceremony of the Law, yea before Christ promised; for it was instituted in Paradise.Gen. 2. 2, 3.

5. The ceremonies were as a partition­wall betwixt Jews and Gentiles; but God extends this Commandment, not only to the Jews, but also to stran­gers.Exod. 20. 10.

Herein, I say, the Moral Law (which is the ten Commandments) is prehemi­nent above the ceremonial or judicial Law;

1. Because the Moral Law is a foun­dation of the other Laws, and they are reducible to it.

2. The Moral Law was to abide al­ways, but not the ceremonial nor judicial.

3. This was immediately written by God, and commanded to be kept in the Ark, which the others were not. The ceremonial Law was to continue but until Christ came. The judicial LawGal. 3. 19. was for the Jews political estate for the time being. But of the Moral Law it is spoken, The Lord came from Sinai, with Deut. 33. 2. ten thousand of His Saints, from his right hand went a fiery law for them. The [Page 257] Service and Ministery of the Angels▪ in promulgating of the Law, makes much to the honour of the Law; for we never read of a Law enacted by so solemn, sacred, and august a Senate, as the Mo­ral Law was; where Jesus Christ ac­companied with thousands of Angels was the Speaker, and gave these Pre­cepts.Acts 7. 53. Heb. 2. 2. Psal. 68. 8. By how much the more glory God put upon this Moral perpetual Law, the greater is their sin who dero­gate from it. I have read a story of Stes [...]chorus, that when in some words he had disparaged Helena's beauty, he was stricken with blindness; but afterwards when he praised her again, he obtained his sight. It may be because some men have not set forth the due excellency of this Moral Law, God hath taken away their eye-sight, not to see the beauty of it; but let them begin with holy David to set forth the excel­lent benefits▪ of it, and then they may see the glory, perpetuity, and morali­ty of it more than ever. How careful then should men be, that they transgress not this Law, which hath so sacred au­thority? It was Christ that appeared to Moses in the bush: He is also called the Acts 7. 35. Isai. 63. 9. Angel of the Covenant; because He [Page 258] made that Covenant of the Law with the people on Mount Sinai. And it was no created Angel, for thus He beginneth, I am Jehovah thy God, who brought thee out of the land of Egypt. Well might Paul then, speaking of the Moral Law, say, It is holy, just, and good. Rom. 7. 12. Away then with those prophane opi­nions, and licentious Doctrines of some, against the Sabbath-day, which is a tak­ing away of one of the Commandments. The Sabbath hath its morality and per­petuity from the meer positive Com­mandment of God. Pardon this digres­sion; and come we to a more practical discourse.

The Sanctification of the Sabbath is,Descrip­tion. whereby we rest from labours and out­ward work, that man, together with his family and beasts may be refreshed, that the whole day may be spent in the Wor­ship and Service of God. So there are two parts of this: 1. Rest from labour.Parts of it. 2. Sanctification of this Rest. To sanctifie the Sabbath, is not to make it holy (so it is already by God's institution) but to separate it from prophane uses, and to devote it to the Worship of God. We must omit upon this day, the works of our outward temporal Vocation, which [Page 259] must be done in the six dayes of the week. But the proper works of the Sabbath are these three▪

1. Works of Necessity which are al­lowed for our bodily sustentation.

2. Works of Charity, both to man and beasts, which can no ways be de­ferred to another day: So our Saviour, which of you having an Oxe or an Ass, Luk. 14. 5. fall into a pit, will not help him out on the Sabbath▪ day?

3. But especially of works Piety, which are the proper works of the Sabbath; as to frequent the publick Assembly, to read and hear, to meditate and speak of the Word of God; sing Psalms, receive the Sacrament; to exhort and encou­rage each other to Piety▪ to build up Jude [...]0. each other in our most holy faith, praying in the Holy Ghost, &c. And to refrain all those things which may hinder, di­vert, or distract the mind from the Ser­vice of God, and everlasting benefit of our Souls; such as vain thoughts, idle, worldly, and unsavoury speeches, which no ways tend to edification: pastimes, recreations, and such-like; which areIsai. 58. 13, 14. expresly forbidden in the Prophet Isaiah, as some well observe, which may be explained thus: Turn thy foot [Page 260] from the Sabbath, that is, from spurning at it; and this is Paraphrased, by not doing our own ways, nor finding our own pleasure, nor speaking our own words. Herein is the negative Sancti­fication of the Sabbath. Affirmatively it consists, as the same Prophet farther goes on,

1. In calling the Sabbath our delight: that is, in a real account of it to be such, and using it as such; both in desiring it before it comes, and rejoycing in it when it is come, as a good and joy­ful day.

2. In calling it the holy of the Lord; that is, by faith to apprehend it to be of His holy institution, and so set it apart from all other worldly time, to sancti­fie it.

3. In calling it honourable, or a glo­rious day, a portion of time honoured with the name of God stamped upon it, as the day of days, and so accounting and using of it.

4. In honouring Jehovah herein, by declaring His holiness and goodness in His Sabbath, setting forth His praise from morning to night. The due sancti­fying of the Sabbath is hedged about with many great and precious promises, [Page 261] both of the upper and nether springs, Judg. 1. 15. (heavenly and earthly blessings) to keep men close to their obedience. why should not these cords of love bind and engage men? They who abhor Sab­bath-performing in duty, drive the Lord from promise-performing in mercy: bit­terness will be to them in the latter end. I have observed, that a serious strict and conscientious observation of the Sab­bath, is the outward greatest character of an upright and gracious person. The 92 Psalm (entituled a Psalm for the Sab­bath-day) declareth, that it is a good thing to begin the day with Praises to God early in the morning; and continue the same until it be night.

Q. Some will say, this strict obser­vation of the Sabbath, belonged only to the Jews.

A. Nay, but as the most Reverend Arch▪ Bishop Ʋsher, and others very well say, we are bound more strictly to ob­serve these Sabbath-duties, than they were; and that because of the greater measures of Gods Graces upon us, than ever were given unto them.

Q. But the day is altered; The Jews did and do observe Saturday, because upon that day God rested from the work [Page 262] of Creation; which now is changed into the first day of the week?

A. This was done, not by humane but by Divine authority: which appears by the practice of Christ and the Apostles:Jo [...]. 20. 19. 26. & 20. 7. which should be a sufficient rule to us; especially because the Apostles have ad­ded a Commandment thereunto. And1 Cor. 16. 1, 2. there is no other reason, but in regard of the Lord Christ's special institution,Rev. 1. 10. why it should be called the Lords-day; as the Lords Prayer because of His mak­ing; and the Lords Supper is so also1 Cor. 11: 2 [...] ▪ called, because it was of Christ's imme­diate institution: therefore there is no special mention made of it in the New Testament, because there was no que­stion made at all of this change in the Apostles time, it was so commonly known; and another reason which I imagine why it is not mentioned in the New Testament? not to deter the Jews from coming into the Church; for we read in several places of the Acts of the Apostles, how much and how far theyActs 15. 29. & 21. 24. condescended to the Jews, to win them to Christ. So this day is specially de­dicated to the Lords service, for other­wise all the dayes of the week are the Lords dayes, and he is to be served and [Page 263] worshipped in them; but on this day wholly, and more especially. For Christ alone could change the sabbath day, who is the Lord of the Sabbath. Mat. 12. 8. Athanasiu [...] plainly saith, that Christ him­self did change the day.

There are many more arguments for the change of the Sabbath, which we read of; but I spare prolixity. As God rested from the works of Creation, then he sanctified and blessed the seventh day on which He rested; so it was meet that our Lord Jesus Christ having finished the work of our Redemption on the Cross, when He said, It is finished, andJoh. 19. 30. bowed His head, and gave up the ghost; and rested in the grave, and was decla­red to be the Son of God with power,Rom. 1. 4. by His resurrection from the dead: this same day in which Christ rested from His labour, and the work of our redemp­tion (which was greater than the work of Creation) this day did He sanctifie unto Himself. This day as Christ sancti­fied by His resurrection, so by twiceJoh. [...] ▪ 19. [...] ▪ Acts 2▪ [...] ▪ [...] ▪ appearing to His Apostles on the same day, and by sending the Holy Ghost upon them on the same day; which dayActs 20. [...]. 1 Cor. 16. [...]. Apo [...]. [...] ▪ [...]. the Apostles observed, and the Churches also.

But in the words at first read, God said that the Sabbath was a sign between Him and the Children of Israel, therefore some say it is a type, or a ceremony, or a representation of something to come. We have proved it not to be a cere­mony; but we may well, and will also grant it to be a type or representation of our heavenly rest, that perpetual SabbathHeb. 4. 3. 9. of rest we shall keep there▪

But sign signifies here as much as a document; so Christ said, By this shall Joh. 13. 35. all men know that ye are My Disciples, if ye love one another.

In the observation of the Lords Day, there is a common and publick profes­sion made of that Communion which is between God and us: So then every so­lemn profession is a sign of that thing of which it is a profession; so also the Sab­bath is called a Sign in that common reason.

But some will say, this Sabbath was enjoyned only to the Children of Israel, what is that to us?

This belongs also to the spiritual Israel, and not only to the bodily, whichRom. 9. [...]. were of that lineage by corporal gene­ration. The Jews alone were Israel 1 Cor. 10. 18. after the flesh; but we also after the [Page 265] spirit: for the believing Gentiles are called the Israel of God. Gal. 6. 1 [...].

The word Remember, is prefixed to this fourth Commandment, to shew that although all the Commandments are needful diligently to be observed and remembred; yet this more especially. The word (Remember) is to put us in mind, 1. Of our natural forgetfulness of this Commandment. 2. Of the excel­lency and worth of it. 3. To prepare our selves for the due keeping of it. For we are naturally most negligent in it, suffering our selves to be with-drawn by our worldly businesses from the Lords Service upon the Lords day; and therefore such a special warning is need­ful to be added: And as to keep it holy when it is come; so also to prepare our selves for it, and put our hearts, our selves, in a ready Sabbath-days posture; and to dispose our worldly businesses so, that if possible we may have no avocation, lett, or hinderance on the Lords day.

To speak a little more of the words read at first, in Exodus 31. 13, &c. for this word Verily, the Septuagint render it, see to it, or look unto it, that ye keep My Sabbath: then we have the rea­sons annexed.

1. It is a sign between Me and you, (of which word Sign we have spoken already.)

2. That ye may know that I am the Lord, that doth sanctifie you; as ye ex­pect a Sabbath-blessing, or for Me to instamp My image of holiness upon you, see that ye keep holy My Sabbath. Ob­serve here also the frequent iterated in­junctions, ye shall keep it holy there­fore.

3. It is fenced with such dreadful Comminations, Every one that defileth it, shall surely be put to death: And whosoever doth any work therein, that soul shall be cut off from amongst his people: And again, he shall surely be put to death: and more such expressions here are. So then it is not at every man's liberty if he will observe the Sab­bath or no. God as He is faithful in His promises of mercy, so also in His threatnings of vengeance: Although Sabbath-prophaners may escape punish­ment here, God will assuredly (without great repentance) make them suffer for ever hereafter, for slighting, neglecting and breaking of His Covenant of the Sabbath. For the breaking of the Sab­bath, is a violation of the whole Wor­ship [Page 267] of God. Wo therefore to those prophane, ungodly Sabbath-breakers, who are also usually addicted to Oaths, Cursings, and Blasphemies, to Whore­dom, Drunkenness, and other notorious abominations, (for one such hainous sin never goes alone) whose judgment lin­greth 2 Pet. 2. 3. not, and their damnation slum­breth not.

Wo also to those who idle away the Sabbath; spending it in worldly dis­courses, gadding, gazing, idleness, and such-like, as if the negative part of keeping the Sabbath (thou shalt do no manner of work) were enough: never looking to the positive part, to keep it holy, to spend the whole day in God's Service, to His glory, and for their own spiritual edification and advantage. They that will not sanctifie God's rest here, shall never enter into His rest hereafter.

Now a little to speak farther of the right sanctifying of the Lords day, sum­marily, and we have done.

Our care must be over-night, having laid aside all our earthly affairs, to be­gin to fit our selves for the Lords-day, and His Service thereon. Rising as early or earlier on the Lords day as we do on [Page 268] other days for our own businesses, (as David said, O Lord thou art my God, Psal. 63. 1. early will I seek thee:) when we are dressing our selves, let us have heavenly thoughts, as to put on the garments of Christ's righteousness, to be as a Bride trimmed to meet the Bridegroom of our Souls. Then to retire our selves, and pray to God that He will prepare our hearts aright; for the preparation of thePsal. 10. 17. Prov. 16. 1. heart is from the Lord. That God would enable us for to sanctifie His holy name, in all our duties of worship; for He will be sanctified of all that drawLevit. 10 3. near to Him.

Then (if we are governours of fami­lies) to call our family together, and strive to prepare them likewise: so toPsal. 42. 4. Josh. 24. 15. Acts 16. 14. Mat. 15. 10. go to the house of God together; that we and our family may serve the Lord: Attend diligently to the Word of God; hear and understand; and hear as for our lives, so to hear as our soulsIsai. 55. 3. Deut. 30. 19. may live: it is not a vain thing, it is for our lives: take heed also, be not forget­ful hearers of the Word, but doers of it,Jam 1. 22. that we may be blessed in the deed; else we deceive our own souls; and that is the greatest deceit, and of most dismal consequence. Let us joyn with the [Page 269] Congregation in Prayer: Sing with the Spirit, and sing with understanding also.1 Cor. 14. 15. If the Sacrament of the Lord's Supper be administred (having duely prepared ourselves) let us receive it. When the Sacrament of Baptism is administred, Pray for the party baptized, give thanks to God for adding one member more to His outward visible Church; and remem­ber we our vow made to God in our Baptism, to be humbled for the break­ing of it, and resolve by God's Grace to perform it better for the future. And depart not from the Church, before the Minister hath pronounced the blessing. And so let us not turn our backs on any of God's ordinances.

When we come home, let us feed in fear, and season it with meditation and speeches of holy things. After Dinner, let us meditate, confer on, and repeat what we have heard; examine and cate­chize our families, and strive to make that we heard to be our own, rumina­ting upon it; (as those only were clean beasts under the Law, which did chewLev. 11. 3. the cud). Then to return in season to the afternoon Publick Worship, and demean our selves as in the morning. When we return home, then to do as be­fore [Page 270] we did after dinner: If we are en­forced to walk through the fields, then to contemplate the works of God, His Providence and Mercies. After Supper, to confer, read, meditate, sing Psalms, instruct, exhort, encourage, &c.

And close the day with Prayer, cra­ving pardon for sin, and for the iniqui­ties of our holy things; Pray for more Grace, to profit by all we have heard (for it is God alone that teaches us to profit) and that we may persevere there­inIsai. 48. 17. unto the end: blessing God that hath given us one Sabbath-day more; and hath in any measure assisted us in the per­formance of our duties. Thus sanctify­ing the Sabbath, God hath made it not only our duty so to do, but also an essential means of His bestowing Mer­cies, Blessings, and increase of Grace on us, in this our religious observation of the same: Thus God blessed the Sab­bath-day.Isai. 56. 6, 7. When we lye down in our beds, examine we our hearts, how we are bettered, what increase of know­ledge and Grace, what strength against corruptions, what heavenly-mindedness more we have obtained. And so repose our selves to sleep in the arms of our heavenly Father, having heavenly [Page 271] thoughts in our hearts; that we may be able comfortably to say, How precious are thy thoughts to me, O God (that is my thoughts which I have of Thee) how great is the sum of them! when I awake, Psal. 139. 17, 18: I am still with Thee.

Be not weary of Sabbath-duties and exercises; like those wicked Jews, who said, When will the sabbath be gone, thatAmos 8. 5: Mal. 1. 13. we may go to our worldly businesses? and what a weariness is this? and so snuffed at it. These men and women are far from tasting how gracious the Lord is; and from those who by reason of use 1 Pet. 2. 3. Heb. 5. 14. have their senses exercised, to discern both good and evil. They see no such excellency and preciousness in Christ, they find no sweetness in His ordinances, to say with Peter, Lord it is good for us Mat. 17. 4. to be here: They are far from David's temper, to have their souls to long, yea, even to faint for the courts of the Lord; Psal. 84. 1, 2. and cry out, when shall I come and ap­pear before God? our blessed Saviour for us spent a whole night in Prayer toLuk. 6. 12. God. Heaven will be no Heaven toRev. 4. 8. 11. such persons as these; where we shall for ever be praising God. And like as God rested the seventh day from all His works, Heb. 4. 4. 10. (as one would say) God did retire Him­self, [Page 270] [...] [Page 271] [...] [Page 272] to the quiet enjoyment of Himself, His glory, and blessedness. So we be­ing by death freed from the works of this life, from all our labours and to [...]ls, from all sin and suffering, from all sorrow and misery, when God shall wipe away [...]v. 7. 17. [...]. 35. 10. all tears from our eyes; and sorrow and sighing shall flee away; then shall we al­together live with God in the perfect rest of glory. For there remaineth a rest, or keeping an everlasting Sabbath [...]. 4. 11. to the people of God.

Sabbath in Hebrew signifies Cessavit, Addition. quievit, vacavit; a Sabbath-day is a day of rest. It signifies not such a rest, as when one sitteth still and doth nothing: but a resting and ceasing from doing that which he did before. So God called this day a Sabbath, which He dedica­ted and consecrated to His own publick Worship:

1. Because on that day God rested from His creation of all those new species: but not from conserving and propagating of them, by the continual generation of individuals.

2. Because the Sabbath is a repre­sentation of that spiritual rest from sin and of that rest in everlasting life.

3. Because that we must on that day cease from all our secular and worldly employments; that devoting our selves wholly to God's Worship, He may work His work upon our hearts, and exercise His works in us.

4. That our Servants and Beasts may rest as well as we. The Church of the Jews under the Old Testament had va­rious Sabbaths, as of Days, Months, and Years.

1. Their Sabbath of days, every seventh day of the Week: So also their Sabbaths of days were their o­ther Festivals; as the Feast of Passeo­ver, Pentecost, Tabernacles, Expia­tion, Trumpets, &c. for in all these Feasts they were commanded to rest as well as on the Seventh day. Of all these read at large in Levit. 23. and 25. Chapters.

2. Their Sabbath of Months, every New-Moon.

3. Their Sabbath of years, every seventh year, in which they were not to till the ground, Levit. 25. 8. and I may add hereto the Jubilee, which was once in seven times seven years, or the 49th year.

The word remember in the Hebrew, [Page 274] signifies to call to mind somewhat be­fore, or to keep in mind somewhat for after; and sometimes it signifies both, as it may well here be taken; for this ordinance of God of the Sabbath, was instituted long before, and was to con­tinue for afterward.

The word Sanctifie or hallow, doth signifie these four things.

1. To make a thing Holy, by putting holiness into it morally.

2. To acknowledge a thing to be Holy.

3. To appoint a thing to Holy and Religious uses.

4. To use things to those good uses whereto they were appointed. This day hath no more Holiness in it, than any other, that for it self it might be accounted more Holy than other: only God hath appointed it to holy uses, and would have us to use it thereunto. The reasons why God commands us to keep holy this day.

1. God gives us six days to labour in, and hath reserved but one in seven for Himself, therefore good reason is it we should obey.

2. God requireth no more, than that which Himself hath done, therefore ought men to do so.

3. God hath blessed and hallowed this day to this end. Therefore it must be kept.

We must spend our strength in sancti­fying of the Sabbath, in the duties of of the day: they that worship God to purpose, spend their bodies and their strength in nothing so much, as in the worship of God; stirring up themselves to take hold of God. Jacob wrestledIsai. 64. 7. Gen. 32. 24. with God in Prayer; now wrestling is a hard exercise, therein men put forth all their strength. It will be a sad thing another day, when this shall be charg­ed upon very many, that they have spent their strength upon sin, and upon their lusts, but never put forth any strength in Holy Duties, or Sabbath-Performances; there they are as cold and dead as may be: It is a sign of the breath of life when it is warm, but ar­tificial breath is cold. As the breath that comes out of a living body is warm, but the breath out of a pair bellows is cold: So the breath of many people in Prayer, is discovered to be but artificial breath, it is so cold: but if there were spiritual life, than it would be warm. There must be strength and heat of affe­ction. So I might instance in hearing [Page 276] the Word, we must hear as for our lives,Isai. 55. 3. so hear that our Souls may live, &c. But you will say, the Sabbath is a time of rest?

I confess it is a time of rest from out­ward labours, but it is a time of spending strength in a spiritual way. They that will worship God aright upon the Sab­bath, will find it a spending of a great deal of strength. And blessed is that strength that is spent in the Worship of God.

EXERCITATION THE ELEVENTH.

VVE are not able to enjoy our selves, or any of the bles­sings which God affords us, without patience. While we are here in this life, let us expect troubles and afflictions, and discomforts even from our nearest rela­tions, crosses and losses. It is our bles­sed Saviours Legacy, in the world ye Joh. 16. 33. shall have tribulation; and through ma­ny afflictions we must enter into the King­dom of heaven. Expect them therefore,Acts 14. 22▪ and prepare for them; then when they come, they will wound us the less▪ Prae­visa minus feriunt t [...]l [...]. Let us enjoy this present life, and the comforts there­of, so long as it shall please God to [Page 278] afford them unto us; exercising our selves in continual patience, and by it enduring all. Behold, we count them Jam. 5. 11. happy which endure; we have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pittiful, and of tender mercy.

Patience is a Christian vertue, where­byDefinition. by faith resting on the Providence, Power, and Goodness of God, we sweetly and quietly submit our selves to His hand, in all afflictions, which by Him are sent upon us.

The afflictions of the Godly, are, 1. For Correction. 2. For Tryal.

1. For Correction; if we were with­out chastisement, (whereof all God'sHeb. 12. 8. 10, 11. Children are partakers) then were we bastards and not sons. He chastifeth us for our profit; and He seeth it is need­ful for us; for a season (if need be) we 1 Pet. 1. 6. are in heaviness through manifold temp­tations: So that at length we may say it is good for us, and we could not have been without it. Though at present noPsal. 119. 71. affliction is joyous but grievous; yet afterward it yieldeth the quiet fruit of righteousness to them that are exercised thereby: This is all the fruit, to take Isai. 27. 9. away their sin.

2. The afflictions of the Godly, as they are for correction, so also for tryal: to try our faith and other Graces; if we will quietly submit unto God, and humble our selves under His mighty1 Pet. 5. 6. hand: to be dumb with silence, and not open our mouths (that is, in a fretting and repining way) becausePsal. 39. 8. Micah 6. 9. God hath done it. To hear the rod, and who hath appointed it. For the rod of God hath a voice with it, and the man of wisdom will see it, and hear it, and endeavour to understand the meaning of it, as well as to feel the smart of it. Affliction ariseth not out of the dust, nei­ther Job. 5. 6. doth trouble spring out of the ground. Say therefore with the Church, I will Micah. 7. 9. bear the indignation of the Lord, because I have sinned against Him; when He hath truly tryed me, He will bring me forth to the light, and I shall behold His righteousness. Let us not therefore like a dog, snarl at the stone, but look to the hand that flung it. A sparrow shall not fall to the ground without the will of our Father: and we are of more value than many sparrows. This willMat. 10. 29. help us, in our patience to possess our souls, because God hath done it; and so acknowledge it is His hand, [Page 280] and that the Lord hath done it.Psal. 109. 27.

Let us examine and search where­fore the Lord hath done so unto us. For God hath holy ends and purposes in all His dispensations towards us. Hath God taken away a near Relation from me, as a loving Husband, tender Wife, or a hopeful Child (to instance in these) which was the desire of mine eyes, and the joy of my heart; if God hath takenEzek. 34. 16. them away with His stroke; did not I dote or depend too much upon them? did not my heart run out too much after them? did I use them so as I should when I did enjoy them? ask thy self these and the like questions; Com­mune Psal. 4. 4. with thine own heart, and be still: go to God in Prayer, and say, where­fore hath the Lord done thus unto me, what meaneth the heat of this great an­ger? Deut. 29. 24. But be sure to fall out with thy sins and not with God: So search and try thy ways, and turn unto the LordLam. 3. 40. with thy whole heart; for He doth not afflict willingly, nor grieve the children ver. 33. of men. Are they dead? death hath passed, and will pass upon all men, for Rom. 5. 12. that all have sinned. It is appointed toHeb. 9. 27. all men once to dye. We must needs dye; and are all as water spilt upon the ground, 2 Sam. 14. 14. [Page 281] which cannot be gathered up again: We are strangers and sojourners here, as all our fathers were; our days on the earth are but as a shadow, and here is no abiding. If we did not dye, we should1 Chron. 29. 15. always be subject to sin and misery; death freeth the Saints from all; for Blessed are the dead which dye in the Lord; yea, (so saith the Spirit) for they Rev. 14. 13. rest from their labours; and their works follow them.

But see if it be not for any particular sin of thine (this affliction is befallen thee;) if upon serious search thou find­est it so to be, then be humbled for it; repent and amend; and walk more close­ly with God for the future. That it may not be said of thee, as formerly of Ephraim, gray hairs are here and there Hos. 7. 9. upon him, yet he knoweth it not: that is, he considered not God's Judgments; knew not, nor was humbled for his sins, waxed old in his wickedness; yet did not he know it, or lay it to heart. God doth now empty thee from vessel to ves­sel,Jer. 48. 11: and doth not suffer thee to be at ease, to be setled upon thy lees: O therefore let not the taste of thine old corruptions remain in thee, to rellish of them, and like them as formerly; and [Page 280] [...] [Page 281] [...] [Page 282] thy scent not to be changed; when thou art as worldly and wicked as e­ver.Zeph. 1 [...] 12. For the Lord will surely search thee as with candles, and punish thee and all those that are setled upon their Lees.

Whatever was good and commen­dable in thy Deceased Relations, that follow, practice and imitate; and make good use of.

This affliction of thine is a tryal:Ezek. 21. 13. Isaiah 48. 10. God will try thee now in the Furnace of affliction. This may be a sign unto thee, that thou belongest unto God, who hath his [...]ire in Zion, and his Fur­nace Isaiah 31. 9. in Jerusalem: Although God may let some run on in outward prosperity, and to have even more than heart canPsal. 73. 7. Gen. 15. 16. Mat. 23. 32. wish; and others to run on in sin, till they have filled up the measure of their iniquities: God would purifie thee, Oh be thou purified and clensed here­by! That the tryal of thy faith, being 1 Pet. 1. 7, much more precious then of gold that perisheth, though it be tryed with fire, might be sound unto praise and honour, and glory, at the appearance of Jesus Christ.

Thus we see that the afflictions of the Godly are for correction, and for tryal: [Page 283] Blessed are they whom thou chastenest O Psal. 94. 12. Lord, and teachest them out of thy Law. When Instruction and Correction go to­gether, that is a happy and a blessed Correction.

Think also on the Saints of God, who through faith and patience inherit the promises. Heb. 6. 12.

Labour to set Faith on Work, yea, let the tryal of thy Faith work in the patience; and let patience have its per­fect Jam. 1. 3, 4. work, that thou mayest be perfect and entire, lacking nothing. Thou canst not be a through-out and perfect and an accomplished Christian, unless thou hast obtained this excellent grace of Pati­ence; see that thou abound in this grace also. 2 Cor. 8. [...].

Q. But why are afflictions call'd tempta­tions? as blessed is the man that endureth Jam. 1. 12 [...] Jam. 1. 2. temptations: And, count it all joy when ye fall into divers temptations.

I answer: All temptations are not evil; but some are tryals of our Faith and Hope in God (if we can live by Faith and rest upon the promises,) and so they make much for our good: And in this regard they are pronounced that fall into divers temptations.

Therefore ought we not simply to [Page 284] pray, and without exception, to be de­livered from them, but only from the evil of them.

As God led Israel 40 years in the Wilderness to humble them, and to prove them, to know what was in their Deut. 8. [...]. & 13. 3. heart, whether they would keep his Com­mandments or no. And to prove them, whether they would love the Lord their God with all their hearts, and with all their souls. So afflictions are called temptations, because by them God try­eth our Obedience; to notisie our faith and patience, both to our selves and others; whether we will follow him or not: And therefore we may be assu­red, that so often as we beat back, or overcome the temptations; we have so many undoubted testimonies of Gods love unto us.

So then, Patience is from the ac­knowledging of Gods Wisdom, Provi­dence, Justice and Goodness; to be Obedient unto him, in bearing all ad­versities and crosses or losses, which the Lord hath brought upon us; and through grief not to murmur or re­pine at any of his dispensations; nor to do any thing against his Com­m [...]ements: but in the midst of our [Page 285] grief to retain assured hope and con­fidence of Gods help, and to crave aid and deliverance from him: and in this confidence and acknowledging of Gods Will, to moderate our grief.Psal 37. 7, 8, 34. Rest in the Lord, and wait patiently for him: Fret not thy self in any wise to do evil. So we see that patience is a duty belonging to the First Commandement; not only because it's a part of that in­ward obedience which we owe to God, and he immediately requires it to him­self at our hands: but also because that from our acknowledging of God, our confidence in him, and our love and fear of him do follow as necessary effects.

To this Christian patience, impati­ence is contrary and opposed; which impatience is, when through ignorance or distrust of Gods Wisdom, Provi­dence, Justice and Goodness; not to be obedient to God in bearing of ad­versities which he hath inflicted upon us; but through grief to fret against him, or do something against his com­mands; not craving deliverance or help from him, nor moderating grief by the acknowledging and resting on his Divine Will; but to yield to grief [Page 286] so far, as to be broken and overcome thereby, and so driven to dispair: So did Saul, and Judas Iscariot.

To this impatience belongeth that complaining and crying out, as if God afflicted us beyond our deserts, and we had merited no such thing.

There is also a Hypocritical Pati­ence, as in those who vainly excru­ciate and torment themselves; as those worshippers of Baal, who cut and1 Kings 18. 28 gashed themselves with knives till the bloud gushed out. And of the same sort are also the Popish whippings, &c.

There is also a Stoical Apathy, or insensibility, (which we may call stu­pidity) her rejected; because a sense of our grief, and some complaint or lamentation is not contrary to Pati­ence, so that we charge not God foolish­ly; but justify God in his dispensati­ons, and utter nothing against him, and complain not so much for the affli­ction as for our sins; and acknowledge that he hath punished us less than our Ezra 9. 15. iniquities have deserved. Why cryest Jer. 30. 15. thou for thine afflictions? thy sorrow is incurable, for the multitude of thine iniquities; because thy sins were in­creased, God hath done thus unto thee.

Thus we may glory in tribulation, knowing tribulation worketh patience, Rom. 5. 3, 4, 5. and patience experience, and experience hope, and hope maketh not ashamed; be­cause the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us: That is, we rejoyce in our present afflictions, which are an assured proof unto us of everlasting2 Cor. 4. 17. glory: These light and momentany affli­ctions work out for us a far more ex­ceeding and eternal weight of glory. Here is a Hyperbole beyond an Hyperbole: It is an evident token unto us of Salva­tion, Phil. 1. 28. and that of God. The Holy Ghost doth through tribulation fashion and frame us to Patience; in which God doth from time to time, give us assured proofs of His Grace and Protection, whereby we conceive a firm hope in Him; grounded upon the love which He bears unto us, which He hath given us large cause of feeling, and hath lively sealed it to our hearts, by His Spirit of Adoption.

The more Gods servants suffer tri­bulation and adversity with patience.

The more they feel in themselves, and have experience of His aid and assistance; and this makes them more [Page 288] to hope in God, as knowing they shall never be ashamed of their faith and hopeRom. 10. 11, and considence in Him.

Through patience and comfort of the Rom. 15. 4. Luke 8. 15. Scriptures we have hope. Let us bring forth fruit with patience; such fruits as God by His dispensations calls for, and requires of us, and that with patience, (that is) persevering to the last: in the middest of, and notwithstanding all our tryals and afflictions, God will renderRom. 2. 7. to them eternal life; who by patient continuance in well-doing, seek for glory, and honour, and immortality.

So we have need of patience, that af­ter Heb. 10. 36. we have done the will of God, we may receive the promise. In all things ap­proving our selves to be the servants of God, (who is stiled the God of pa­tience) in much patience, in afflictions, Rom. 15. 4. in distresses, in necessities, &c. which2 Cor. [...]. 4. we endure: Being strengthned with all might (accerding to His glorious power,) unto all patience and long-suffering with joyfulness. So that the Ministers ofCol. 1. 11. Christ may glory in us in the Churches of God, for our patience and faith in all 2 The [...]. 1. 4. our persecutions and tribulations which we endure.

Let us follow after righteousness, god­liness, 1 Tim. 6. 11. [Page 289] faith, love, patience, meekness. 2 Cor. 8. 7. And as to grow in grace, so also in this of patience: Adding to our faith ver­tue, and to vertue knowledge, and to 2 Pet. 1. 5. 6, 7. knowledge temperance, and to tempe­rance patience, and to patience godli­ness, and to godliness brotherly kindness, and to brotherly kindness charity. That God may know and approve our works, and our labour, and our pati­ence, that we have born; and have had patience, and have not fainted. Rev. 2. 2, 3. That it may be said of us among others, Here is the patience of the Saints; here Rev. 14. 12. are they that keep the commandments of God and the faith of Jesus. That Christ may say to us: Because ye have kept the Rev. 3. 10. word of my patience, I also will keep you from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

It is not anothers patience that will avail us, (unless for our example and imitation,) but in our patience we must possess, and that our own souls.

Consider the work of God: In the Eccl. 7. 14. day of prosperity rejoyce: In the day of adversity consider. God hath set the one over against the other; to the end that man should find nothing af­ter [Page 290] him: That is, be wise in discern­ing the various ways of Gods Pro­vidence, for to second them with thine affections, either of joy or sor­row. Since Gods Will cannot be al­tered, wisdom should make a man quietly submit unto it; for there are variable things in this world, to which we must conform our affections both of joy and grief: Here we may ex­pect nothing but changes and alte­rations; for in the middest of life we are in death: Here is no perpetuity of any condition,

Adversity is a considering time, when God writeth bitter things a­gainst Job. 13. 2 [...]. us; therefore in the day of ad­ve [...]ty consider: Endeavour to have such a feeling, as God calleth the un­to, by His visitation or dispensation; for He hath set adversity against pro­sperity: He hath mixed evil with good, to direct man by these diffe­rent means of mildness and severity unto a happy death; for after death there are no more vicissitudes nor va­rieties; all things and conditions are then perpetual, neither is there any place for repentance or amendment.

Q. What is the true nature of this vertue of Patience?

A. I answer, This Christian Patience looks on a Three fold Object.

1. On God, By whose Good-will and pleasure, all adversities are ap­pointed; and from thence come. This Job in his afflictions did see and ac­knowledge, when he said; shall we Job. 2. 10. receive good at the hand of God, and shall we not receive evil? In this re­gard murmuring against God is op­posed1 Cor. 10. 10. to patience: Neither murmur ye, as some of them murmured, and were destroyed of the destroyer. This murmuring against God, is the ready way to our own destruction.

2. As Patience looks on men for its Object, or those means in the hand of such instruments, whereby evil is brought upon us: There we ought wholly to leave it to God,2 Thes. 1. 6. For it is a righteous thing with God, to recompence tribulation to them that trouble us: If when we do well, and 1 Pet. 2. 20. suffer for it, we take it patiently, that is acceptable with God. Following the [...]. 23. example of our Saviour; who when He was reviled, He reviled not again; when He suffered He threatned not, but committed His cause to Him that judgeth righteously. And in this respect a de­sire [Page 292] of revenge is opposed to patience: Avenge not your selves: for it is written, Rom. 12, 19. vengeance is Mine; I will recompence, saith the Lord.

3. As Patience hath reference to our selves; that through the sense of our crosses and afflictions, we be not tempted to forsake our duty, which is incumbent upon us: we have need of patience; that after we have done the will of God, we might receive the pro­mise. To this is opposed, when our hearts are broken with afflictions; and from peevishness there hence, to turn out Heb. 12. 13. of the right way. The just shall live by Heb. 10. 38. Faith: but if any draw back, God soul shall have no pleasure in them. Make straight steps for your feet, lest that which is lame be turned out of the way, &c.

Q. By what means may we be con­firmed and strengthned in this our Pati­ence: By these Four Arguments.

A. 1. Because without this Patient enduring (for so the Greek word sig-Nifies,) no good thing can be perfected in us. Let patience in you have its per­fect Jam. 1. 4. work, that ye may be perfect and en­tire, wanting nothing.

2. Because without patience we can­not [Page 293] possess our own souls; in your pati­ence possess ye your souls: If thou faint Prov. 24. 10. in the day of adversity, thy strength is small.

3. Because by these troubles we are called forth by God who tries us, to combate against the Devil, who then (when we have any notable cross or affliction upon us) will be sure to temptHeb. 10. 32. us. Call then to remembrance the for­mer days, in which after ye were illumi­nated, ye endured a great fight of afflicti­ons. Now if we are foiled by Satan, it will be a great dishonour to God, and a great calamity to our selves: Therefore,Rom. 12. 21, be not overcome of evil, but overcome evil with good.

4. Because in this combate, as God will give unto us strength, so He will grant us a happy issue: There hath no Cor. 10. 13. temptation taken you, but such as is com­mon unto man: but the Lord is faithful, who will not suffer you to be tempted a­bove that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.

To sum up all, as we said before; Pa­tience is a Christian vertue, whereby we willingly submit our selves to the pleasure of God in all things; and with [Page 294] alacrity and cheerfulness go through those troubles which He sendeth upon us; like obedient children meekly en­during the correction of our heavenly Father.

The vices contrary to Patience are,

1. In defect, murmuring and impa­tiency, in grudging to bear whatsoever cross the Lord shall lay upon us.

2. In excess, stupidity, in not being touched with, nor profiting under, or by, the Hand of God, when it is upon us.

This Patience is a vertue, which doth arise from our assiance and trust in God; which is a duty enjoyned in the First Commandment.

EXERCITATION THE TWELFTH.

HEre be two entire Propositions: the subject, Copula, & Praedi­cate, in each of them. The first is this,

1. God resisteth the proud:

And then with the Supplement (God) which is necessarily understood.

2. The second is, God giveth grace to the humble.

The word (But) sheweth the great contrariety in the account and esteem of God between the proud and the hum­ble: they are as contrariant as Hell to Heaven.

First to speak of the first Proposition, and open the words, and descant a little upon them.

1. God resisteth the Proud. The great, the mighty, the All-mighty, the just, the terrible and sin-revenging God, who with the breath of His lips shall slay the Isai. 11. 4. wicked; it is He that resisteth proud men. He resisteth them: the word in the Original is [...], which signi­fies that God opposeth them, and sets himself against them. God opposeth and sets Himself against all proud per­sons, for that they oppose and set them­selves against Him.

Now we must know that in Scripture-Phrase, the proud and wicked, and they that are hated and abhorred ofPsal. 31. 23. Mal. 3. 15. God, are synonimous, do signifie and are taken for one and the same. Behold & 4. 1. the day of the Lord cometh▪ that shall burn as an oven; and all the proud, yea, and all the wicked shall be stubble, and the day that cometh shall burn them up, and it shall leave them neither root nor branch. It is endless to quote all the Texts of Scripture to this purpose, that proud and wicked in Scripture are con­vertible terms; they are and signifie one and the same.

The word (Proud) in the Original is, [...], which is from [...] appa­r [...], in lucem profero, &c. and [...] supra, [Page 297] to appear and shew themselves above others. Endeavour in a plain and pra­ctical way to speak to the meanest ca­pacity. We will first set down what Pride is?

Pride is, an inordinate affectation ofDefinition of Pride. our own parts or excellency. I will not speak of pride of Apparel, which is childish, and very wicked; for apparel is the badge both of our sin and of our shame: Before the Fall, we read, that the man and woman were both naked,Gen. 2. 25▪ and were not ashamed.

There is pride, 1. In reference toParts of Pride. God. 2. In reference to men. The parts of pride in reference to men are these five, 1. Boasting. 2. Arrogancy. 3. Vain-glory. 4. Ambition. And 5. Pre­sumption.

1. If our pride be about those good things which we have, then it is called Boasting.

2. If it be about those things which we would seem to have, it is called Arrogancy.

3. If it be concerning our fame and esteem which we seek to have from others, then it is called Vain-glory.

4. If it be concerning dignities and honours, it is called Ambition.

5. If it be concerning getting of things which do exceed our own strength and power, then it is Pre­sumption.

This affectation of our own partsHow it is shewed. worth or excellency, is shewed 2 ways.

1. When a man lifteth up himself a­bove another.

2. When he arrogateth to himself something above himself. In the former of these a man is proud either directly or indirectly.

1. Directly, when he simply prefer­reth himself above another.

2. Indirectly and interpretatively, when he will not submit himself to ano­ther, to whom he ought to be subject. In this last respect, as it is pride against man, not to be subject to Superiours and Magistrates whom he ought to submit unto, which he is enjoyned to do, andRom. 13. 5. that for Conscience sake. So also it brancheth it self out in the second place in reference to God.

2dly. Pride against God is shewed when men will not be subject to God's Will, and refuse to hear and obey His Word. Then spake all the proud men Jer. 43. 2. saying to Jeremiah, Thou speakest falsly, the Lord hath not said so. To these the [Page 299] same Prophet in another place speaketh, Hear ye, and give ear, be not proud; for 13. 15. the Lord hath spoken.

There is another sort of pride also simply against God, when a man is proud of his Gifts and Graces, or of the per­formance of duties, or any enlarged­ness therein; which of all pride is most devilish. O watch thy heart here­against; (for Satan will be apt to tempt thee; lest thou fall into the condemna­tion 1 Tim. 3. 6. of the devil: be humbled for it, and Pray against it. For what hast thou that thou hast not received? wilt thou then boast, or be puffed up with pride, as if thou hadst not received it? 1 Cor. 4. 7.

But to speak a little more of pride towards men, which we should have done before; and then to proceed in speaking more fully of pride immediate­ly towards God.

Pride in reference to men, is toward Superiours, or Inferiours, or Equals.

1. Toward Superiours, when proud men will not be subject to them.

2. Toward Inferiours, when they will not behave themselves so towards them, as is meet; but scorn them and trample upon them.

3. Toward Equals, when they desire [Page 300] to be, or seem to be higher than they.

This pride is either in heart, or in speeches, or in outward gesture.

1. In the heart; then it is called a lifting up of the heart, so it is spoken of Amaziah; when he had smitten the Edo­mites, [...] Chr. 25. 19. then his heart was lifted up. SoEzech. 28. 2. of the King of Tyrus, because thine heart is lifted up, &c.

2. In speeches, then it is called boasting; when a man's own tongueProv. 20: 6. proclaimeth his own goodness.

3. In outward gestures; The daugh­ters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, &c.Isai. 3. 16.

To speak a little more of pride against God: Oh this pride! Some learned men do hold, that it was this sin of Pride, that did cast the Angels out of Heaven: mistaking that place, Isai. 14. 13, 14. which is meant of the King of Babylon. The sin of the An­gels comprehended pride, envy, and more too; Being an utter falling away from God, and that holy standing which God had placed them in; especially to minister to man's good. So also pride was a great ingredient in the sin of our first Parents; though in general it was [Page 301] disobedience: the degrees whereof were, first infidelity; then pride; and lastly, the disavowing of subjection to God;Gen. 2. 16, 17. & 3. 6, 7. by eating the forbidden fruit: which they imagined should be the means to attain to a higher degree of blessedness; but proved to be the sin that procured their fall. Thus we see the rise and ori­ginal of pride; and how odious it is to God; and the dreadful consequences of it. It made the Angels become De­vils: and God spared them not, but2 Pet. 2. 4. threw them out of heaven, and cast them down to hell, and delivered them into Jude 6. chains of darkness, to be reserved unto judgment. So also it cast our first Pa­rents out of Paradise; brought upon them, and all their posterity, sin, guilti­ness, and punishment, (which three do always follow one upon another) all manner of miseries, death, yea, ever­lasting death and damnation, without Christ's merits and God's mercies. This is the fruit of pride: and yet we are still so wicked, and such fools to hug this serpent, this viper of pride in our bo­somes. This was the iniquity of Sodom, Pride, fulness of bread, and abundance of idleness was in her, &c. and they were haughty, &c. Therefore (said the Lord) [Page 300] [...] [Page 301] [...] [Page 302] I took them away, as I saw good. AndEzek. 16. 49, 50. still this pride reigns in Sodom's chil­dren: though God hath revealed His wrath from Heaven against it, by such terrible vociferations. Pride and arro­gancy Rom. 1. 18. Prov. 8. 13. do I hate. They that are lifted up with pride, fall into the condemnation 1 Tim. 3. 6. of the Devil. A man's pride shall bring him low. Pride goeth before destruction, Prov. 29. 23. Prov. 16. 18. and a haughty spirit before a fall. When pride cometh, then cometh shame. Only Prov. 11. 2. Prov. 13. 10. O [...]ad. 3. Isai. 23. 9. by pride cometh contention. The pride of their heart will deceive them; when God shall stain the pride of all glory, this shall they have for their pride, they shall lye Zeph. 2. 10. Dan. 4. 37. down in sorrow. Those that walk in pride, God is able to abase them, and will abase them. This made the holy Prophet Jeremiah tell the Jews, My soul Jer: 3. 17. shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears; yet the wicked through the pride of his countenance will not seek Psal. 10. 4. after God; God is not in all his thoughts. Though their pride testifyeth to their face, yet do they not return to the Lord, Hosea 7. 10. nor seek him for all this; but have their hearts lifted up, and their minds Dan. 5. 20. Psal. 31. 23. Prov. 15. 25. hardened in pride. Though the Lord will plentifully reward the proud doer: and [Page 303] will destroy the house of the proud. Every one that is proud in heart, is abo­mination to the Lord; though hand joyn in hand (though he use all outwardProv. 16. 5. means of prevention) yet he shall not be unpunished.

Think upon what God said of Baby­lon heretofore; She hath been proud Jer. 50. 29. 31, 32. against the Lord: behold, I am against thee, O thou most proud, saith the Lord God of hosts; for thy day is come, the time that I will visit thee: and the most proud shall stumble and fall, and none shall raise him up; and I will kindle a fire in his Cities, and it shall devour all round about him. Wherein they deal proudly, God will be above them. DostExod▪ 18. 11. thou think to resist God, when He sets Himself in battel-array against thee? Who can stand before Him when He is angry? If he doth but touch the moun­tains Psal. 104. 32. and they smoke. Assure thy self, thou canst not contend with God: Who Job. 9. 4. ever hardened himself against God and prospered? Know as thou canst not con­tend with Him, so He knows thee afar Psal. 138. 6. Psal. 73. 27. off: and all they that be far from Him, shall perish. Talk no more so exceeding proudly; let not arrogancy come forth of thy lips; for the Lord is a God of judg­ment, 1 Sam. 2. 3. [Page 304] and by Him actions are weighed. Though in thy towring thoughts thou thinkest highly of thy self; yet when God weighs thee in the ballance, thou wilt be found a pitiful poor empty crea­ture. Therefore hear and give ear, for Jer. 13. 15. the Lord hath spoken these things against thee; and be not proud any longer.

The height of pride is scornfulness. He that is proud and haughty, scornful is Prov. 21. 24. his name, who worketh in the pride of his wrath: this man despiseth his neigh­bour, Prov. 18. 3. and therefore is destitute of under­standing. Judgments are prepared for scorners; and stripes for the backs of such Prov. 19. 29. proud fools. And so I leave them. Surely God scorneth the scorners; but He giveth Prov. 3. 34. grace unto the lowly.

Q. What are the proper means, where­by pride may be subdued?

A. 1. With the consideration of the greatness and power of God; the serious apprehension thereof, will make us vileJob. 42. 5, 6. Rom. 9. 20. 21. in our own eyes, and to abhor our selves in dust and ashes.

2. So the second means is, the consi­deration of our own vileness.

3. The consideration of those obli­gations and tyes by which we are bound to subject our selves wholly to God; as [Page 305] He is our Creator, Up-holder, Provi­der, and our Lord.

4. The consideration of God's wrath and indignation against all proud per­sons: and His grace and favour toward the humble.

Come we now to the second Proposition.

God giveth grace to the humble. 2 Proposi­tion.

There are several acceptations of Grace in Scripture. But to wave them: Grace in God, is His eternal favour and good-will, which is the well-spring of all the benefits we have. So we have it (1 Tim. 1. 9.) according to His own purpose and Grace: So (Rom. 11. 6.) if of Grace, then not of works. This is the Grace of Election, which makes us gracious and acceptable unto God.

There is also Grace freely given; as the gifts of the Spirit freely bestowed upon us: so we are bid to grow in Grace. So also faith, with all the sav­ing2 Pet. 3. 18▪ effects and fruits thereof; which are called Grace; because they are freely given unto us. So also the free imputa­tionRom. 5. 1. 15▪ 17. 20, 21. of Christ's righteousness (or our justification) is by God's Grace, and called the Grace of God, which hath abounded unto many.

By the name of Grace we use to com­prehend the free favour of God in Christ, and His gifts from that Grace; whether given to believers, as ingraffing into the body of Christ by His Spirit, remission of sins, final perseverance or to hold out unto the end, and in the end eternal life. These gifts are not gi­ven of God, but only to those who are in His Grace and favour, that is, to true believers. But corporal and temporal good things are given to many, yea, to those that are not true believers, and have no faith whereby men alone may please God.Heb. 11. 6.

Some do understand by Grace in this place, favour and acceptation with GodLuk. 2. 80. and men: So we read that Jesus grew in Grace and savour with God and men, so it is in the Original. The Lord will give his people grace and glory, and no good thing will [...]e withhold from them that Psal. 8 [...]. 11. walk uprightly. So God gives grace to the humble, makes them accepted and favoured with God and men. Briefly Grace in Scripture is used three ways.

1. For comeliness, stature, meekness, or mildness.

2. For free favour whereby one em­braceth another, pardoning former inju­ries, [Page 307] and receiving the party offending into favour. So Gen. 6. 8. Noah found grace in the eyes of God.

3. For all kinds of gifts and graces which of God's free favour are given, whether temporal or eternal, Eph. 4. 7. So I understand that grace is taken here. Now to speak of humility, we have the same expression in St. Peter as is here. All of you be subject one to another, and 1 Pet. 5. 5, 6. be clothed with humility; for God resisteth the proud, but giveth grace to the humble. Humble your selves therefore under the mighty hand of God, that He may exalt you in due time.

A humble man signifies one lowly­minded,A description of Humility. esteeming others better than himself, ascribing all unto God; being little in his own eyes or account, even as a weaned child▪ Whosoever shall hum­ble Mat. 18. 4. himself as this little child (saith our Saviour) the same is greatest in the king­dom of God. So David, to profess his humility, said, Surely I have behaved and quieted my self as a child that is weaned of his mother; my soul is even Psal. 131. 1. [...]. as a weaned child. Christ in his incarna­tion exceedingly humbled Himself for us, in that He would be man, a Servant, and subject to death; yea, the death of [Page 308] the Cross; He being equal to God. GodPhill. 2. 5, 6, 7, 8. abaseth Himself to behold the things in heaven, how much more the things on earth? The great God hath two houses where He dwells; as in His glory HePsal. 113. 6. dwells in Heaven, so is He present by His grace to dwell with His humble afflicted poor servants here on earth. To this man will I look, saith the Lord, even to him that is poor, and of a contrite Isai. 66. 2. spirit, and that trembleth at My word. Thus saith the high and lofty One, that inhabiteth eternity, whose Name is holy; I dwell in the high and holy place, with Isai. 57. 15. Him also that is of a contrite and humble spirit; to revive the spirit of the hum­ble, and [...]o revive the heart of the con­trite ones. A man is never so humble as after he hath received the holy Spirit of promise. The best men are worst and lowest in their own eyes. As the attain­ing of great learning makes us see our own ignorance more and more: (for the emptiest vessels sound most:) so the more grace we have, the more we see our own weaknesses and corruptions, to be humbled under the sence of them, and to loath our selves in our own sight for all Ezek. 36. 31. our iniquities. This puts a man quite out of conceit with himself, for that the [Page 309] Lord comes in as the Sun-shine, and shewes him those corruptions which he never saw before; that he wonders at himself, how he hath lived so long with himself, and knew himself no better: This makes him humble, and is a means to keep him humble.

Now there is a Two-fold Humi­lity, 1. Toward God. 2. Towards Man.

1. Of Humility towards God; and that is a holy submission, which is joy­ned with the fear of God: Submit your Jam 4. 7. Prov. 22. 4. selves to God. By humility and the fear of the Lord, are riches and honour and life: There humility and the fear of the Lord are joyned together.

Q. By what Arguments may a man be excited to the study of humility to­wards God?

A. 1. If he sets before his eyes the Majesty and Power of God.

2. If he thinks on the nature of hu­mility, which makes the soul of man fitIsa. 66. 3. Prov. 11. 2. to be the House and Temple of God; and that it may be capable of wisdom; that it may be a Sacrifice unto God: that it may be the Receptacle of thePsal. 51. 19, Prov. 3. 3, 5. Grace of God; for with the lowly is wisdom.

This humility is the mother of all other vertues, and is also a singular Or­nament1 Pet. 3. 4. of the soul. The Ornament of a meek and quiet spirit, is in the sight of God of great price.

3. If he is mindful of the promises made to the humble, the Lord hath a respect unto them: To this man will the Isa▪ 66. 2. Lord look that is poor, and of a contrite spirit, and that trembles at His word. The Lord will give grace to the hum­ble, J [...]m. 4. 10. and he will lift them up. He that Luke 18. 14. humbleth himself shall be exalted.

4. If he consider, that humility is necessary to seek God, and to turna­way His anger: And when the Lord [...]eph. 2. 3. [...] Cron. 12. 7. saw that they humbled themselves, He said, because they have humbled them­selves, therefore I will not destroy them, &c.

5. If he understand that humility is required in every duty towards God: What doth the Lord require of thee but Mic. 6. 8. to love mercy, and do justly, and walk humbly with thy God? As if the Pro­phet had said, we can never walk with God, please Him, or be acceptable to Him, without humility.

2. Of Humility towards Man; Out of conscience towards God, we must [Page 311] behave our selves humbly towards man; yea, and the sence and acknowledging of our vileness and unworthiness be­fore God, makes us truly submissive; and so doth dispose us to true humility in every respect.

Humility towards man, is a vertue,Definition. whereby a man takes heed that he lift not up himself above his degree, nor willingly commend himself; as know­ing that whosoever exalts himself shall Mat. 23. 12. Luk. 14. 11. 2 Cor. 10. 12. be abased; but he that humbleth him­self shall be exalted. There are Three marks of humility towards men.

1. A humble man affecteth not those outward signs of eminency, as the up­permostMat. 2 [...] 6, 7, 8 rooms, chief seats, greetings in the market, the cup and knee, &c. like proud Haman, who so stormed, and was full of wrath, because Mor­decai Ester 3. 2, 5: bowed not, nor did him obeisance; But in lowliness of mind let each esteem Phil. 2. 3. others better than himself. I speak not to countenance sawcy pride, neglect, or contempt; for we should give ho­nour to whom it belongs. Honour isRom. 13. 7. in the person honouring; not in the person honored. What if a proud and unmannerly person sleights and neg­lects me, shall I fret my self at it?

2. A humble man beareth the con­tempt of himself; so far as belongs to2 Cor. 5. 12, 13. himself: So David when Shimei cur­sed him, and slang stones; he meekly reply'd let him curse; it may be the Lord will look upon my affliction, and will requite good for his cursing me this 2 Sam. 16. 7, to 12. day.

Lastly, A humble man will not as­pirePsal 131. 2, 3. Jer. 14. 5. to high things. Jeremy blamed Baruch for this; seekest thou great things to thy self? seek them not.

Next, as there is humility towards God, and towards man: So also there is humility in condition and estate; when a man is low and mean and poor in the world. There is also a volunta­ry humility, and the Popish Vow ofCol. 2. 18. Beggery, &c. which have no warrant in the word of God; and who required this at their hands? It is humility in heart and spirit which is here meant.

This humility is the first step to Christianity: Our Saviour said, whoso­ever Lu [...]e 9. 23. will come after Me, let him deny himself, and take up his cross, and fol­low Me. A man that is not humbled is not sit for any good duty. God offereth abundant mercy to us in His Son Christ Jesus, even the treasure of hea­venly [Page 313] grace; an unhumbled and a proud heart is not fit to receive it. Sa­tan hath so filled his heart with pride, he hath no room to receive it; he dothLuke 16. 11. not desire it, but to get riches and ho­nour, credit and esteem in the world; and to be revenged on those whom he apprehends have sleighted him: this he desires and seeks after. He careth not for the true riches and true honour, which is from God alone. Tell such a one of the plentiful Redemption wrought out by Christs death; what doth he esteem it? he hath no such fee­ling, that he is in an undone and lost condition without it.

As in the Apostles days, some were such proud worldly-wise fools, who could not see the excellency of heavenly knowledge, but esteemed the Preach­ing of the Gospel foolishness: So St. Paul when he was at Athens (the1 Cor. 1. 21. Famousest University in the world,) was very much sleighted of those great Philosophers and Schollars; some mock­ed Acts 1 [...]. 18, 32. and others said, what will this babler say? Even so it is in our days. Others are so wise in their own conceit, think­ing they know enough already; they are too good to be iustructed, and too [Page 314] wise to be taught. No no, God hath promised, the meek He will guide in Psal. 25. 9. judgment, and the meek He will teach His way. He silleth the hungry with good Luke 1. 53. things; Therefore, blessed are they that hunger and thirst after righteousness, Mat. 5. 6. for they shall be filled. God will sati­ate the weary soul, and replenish everyJer. 31. 25. sorrowful soul; that is, every contrite and humble soul, which is sorrowful and broken for sin; and hungreth and thirstest after Christ and His righteous­ness and the grace of His Spirit, God will satiate and replenish them.

The Word is compared to Seed: Mat. 4. 14. Now the seed can take no good root in the ground, untill it be broken and turned up with the Plough. So neither can the Word take any place in the heart, before it be rent and broken for sin and from sin; therefore the Pro­phet Joel bids them to rend their hearts. Jo [...]l. 2. 13. Jer. 4. 3. And Jeremy bids them, break up the sal­low ground of your heart; and sow not among thornes. If that men will not thus rent their hearts, God will rent the caul [...]o [...] ▪ [...] ▪ 3. of their hearts, consume and destroy them.

Humility, is to acknowledg that all the good things which are in us, or [Page 315] done by us, are not from any worth or excellency in our selves: but meekly from the free-grace and goodness of God. And so from the acknowledg­ment of His Divine Majesty, and our own frailty and unworthiness to sub­mit our selves wholly to God; to give glory of all those good things in us to Him alone; and so truely to fear God: to acknowledge and deplore all our sins, wants and weaknesses; not to de­sire great things or high places, but to contain our selves within our own place and callings; not resting on our own endowments, but wholly on Gods help: not to despise others in compa­rison of our selves, nor hindering them in the performance of their duties; but to acknowledge that others are and may be as worthy instruments of Gods glory as our selves, and so to give them honour and respect accordingly: Not to affect excellency above others, but to be content with our place, and those gifts which God hath given us; and to employ all our gifts and studies and parts to Gods glory, and the good of our Neighbours; not to murmur against God, if we are frustrated of our hope; if we are contemned and despised of [Page 316] some, but in all things to give unto God the praise of His Wisdom and Justice. This is the practice of an humble man.Job 22: 29.

When men are cast down, then thou shall say, there is a lifting up; and God will save the humble person. He forget­teth Psal. 9. 12. not the cry of the humble. He will Psal. 10. 17. hear the desire of the humble. A mans pride shall bring him low; but honour shall uphold the humble in spirit. It is Prov. 29. 23. Prov. 16. 19. better to be of an humble spirit with the lowly; than to divide the spoil with the proud.

God said by Moses to Pharaoh, How Exod. 10. 3. long wilt thou refuse to humble thy self before Me? When he had so many Plagues and Judgments upon him, yet he did not humble himself; but his heart and the hearts of his servants were not humbled; therefore they were ut­terly destroy'd and consum'd, and sunk like a stone in those mighty waters of the Red-Sea: So God brought them low.

Now these things are written for our 1 Cor. 10. 11. & 7. 8. admonition, that we should not be proud and stubborn, haughty and rebellious, &c. as they were; lest God pour down His vengeance and judgments on us likewise.

The humble shall see (and be glad)Psal. 34. 2. and consider it; their heart shall live that seek God.

O consider this, ye that proudly for­get God, lest He tear you in pieces, and Psal. 50. 22. there be none to deliver; yet there is hope for all this, if thou wilt humble thy self and pray, and seek the face of God, and turn from thy wicked wayes; then 2 Chron. 7. 14. Isai. 55. 7. will the Lord hear from heaven, and will pardon thy sins, and will have mercy upon thee: For God resisteth the proud; but giveth grace to the humble.

Humility makes men like to the holyAddition. Angels; but Pride made those become Devils that were Angels. Pride was born in Heaven, and as if it had for­gotten which way it fell there-hence, it can never return thither again.

Pride is the very beginning, and end and cause of all Sin: it is the root of all evil, and Mistress and Queen of all other vices. Other vices do only oppose and fight against those virtues which they are contrary unto; as Drunkenness warreth against Sobriety, Anger against Patience, Wantonness and Whoredom against Chastity, &c. but Pride lif [...]eth up it self against all virtues, and like a general and pestiferous Disease corrupts them all.

One said well, there are four things draw the Chariot of Pride, 1. Desire of Dominion. 2. Love of ones own praise. 3. Contempt of others. 4. Disobedience. And the wheels of this Chariot are, boasting and arrogancy, multitude of words and levity. The Chariot-driver is the spirit of Pride; and all they that are lovers of this present world, are carried in this Chariot: the horses of this Chariot are unbridled; the wheels are very slippery; the Chariot-driver very perverse and furious; and they that are carried therein, very infirm and weak persons. Therefore this sin of Pride is to be cut down and grubbed up even at the very roots, lest hidden­ly and secretly it rising up, it grow and increase by our allowing and bearing with it, and so become stronger by use and custome, much care and watchful­ness is required against it.

Pride overthrew the Tower of Babel; confounded our Speech; prostrated Goliah; hanged Haman; slew Nicanor; killed Antiochus; drowned Pharaoh; destroyed Sennacherib; made Nebuchad­nezar like a beast; Herod to be eaten up with worms; ruined stately Cities and Palaces; and [Page 319] God sets Himself against all proud persons.

The Heathens could say, Nosce teip­sum, è caelo descendit. Know thy self, is a saying or an Oracle from Heaven. They that know themselves cannot be proud persons: for they see so much sinfulness, weakness, ignorance, and infirmities in themselves, which kills Self-love (that [...]) and makes them even out of conceit with themselves; seeing they have nothing but sin in and from them­selves. Every man of himself is a very Devil; having nothing but wickedness in him. All the imaginations and thoughts of his heart are only evil, con­tinually evil, and extreamly evil. IfGen. 6. 6 [...] he hath any good at all in him, it is from God.

He cannot think a good thought as of himself, (much less speak or do that which is good) all our sufficiency is 2 Cor. 3. [...]. of God.

Man by the fall of Adam, was de­spoyled of all spiritual and supernatural gifts, as faith, love, righteousness, &c. so also of all natural gifts, as under­standing, judgment, will, &c. which although they are not taken away, yet the uprightness, soundness and regulari­ty [Page 320] of them is lost. The understanding being filled with darkness and blindness; the will with crookedness and perverse­ness, &c. yea, and all things which be­long to the blessed life of the soul are extinguished and lost, until by grace of regeneration they are recovered. Because Christ restoreth all these things to us, therefore they are accounted from another, and not from nature, and therefore were once taken away. Rea­son was not taken away by the fall, but it was exceedingly corrupted and de­praved, that only foul ruines thereof do now appear. The light shined in dark­ness, Joh. 1. 5. and the darkness comprehended it not: In the perverted and degenerate nature of man, there shine yet some sparks, which shew him to be a reaso­nable creature, differing from brutes, because he is endued with understand­ing, and yet that light is choaked with great and thick mists of igno­rance, that it cannot effectually get abroad. I might farther expatiate on this, but it is not to our present purpose. All this is to shew that man hath no cause to be proud. If we have any spiritual gifts or graces in us, it is wholly from God: If thou hast received [Page 321] them, why boastest thou as if thou hadst not received them? Therefore Humili­ty is a precious vertue and an excellent grace, because in acknowledging of mans vileness, Gods Highness is exalted. We can never be righteous till we be humble, nor humble so long as we build on our own righteousness. There is no way open for us to Salvation, before we have laid away our pride; for God will bring down high looks, but He willPsal. 19. 28. & 25. 9. Isa. 57. 15. save the humble: God will instruct and teach them; manifest Himself to them, and dwell with them. Christ thought it not sufficient to teach humility in words, but sets it out in a Parable, as in a pain­ted table the image and portraicture of true humility; when He brings in the Publican, standing afar off, not daring toLuke 18. 3. lift up his eyes to heaven, but smiting on his breast, and praying on this wise, God be merciful to me a sinner. We may not think these were tokens of feigned mo­desty, that he dared not look up to hea­ven, or come nearer, that with smiting his breast he confesseth himself a sinner; but they be testimonies of true humility and inward affection Christ was also sent into the world with this commissionIsa. 61. 1. to bring glad tidings to the poor, to heal [Page 322] the broken-hearted, to preach liberty to the captives, and deliverance to them that are shut up in prison, and to comfort them that mourn, to give them beauty for ashes, the oyl of joy for mourning, and the garment of praise for the spirit of heaviness.

Now all proud persons are diametri­cally contrary to all these Epithetes or expressions: God will never teach them, or manifest Himself to them, dwell with them, or save them.

They are far from the disposition ofMat. 11. 28. the Publican: Christ never came into the world for them; He had no com­mission& 9. 12, 13. from His Father on their behalf: According to His commission, He call­eth none but them that are weary and heavy-laden (with the weight and bur­den of their sins) to be partakers of His bounty and liberality. He came not to call the righteous; (those that are puf­fed up, highly conceited, and proud of themselves and their own righteousness▪) but sinners to repentance: (that is, those that see their sins, bewail them, and are humbled under them, labouring under the weight of them; and seeing their own inability and insufficiency in the business of Salvation, bring their poor [Page 323] sin-sick souls to Christ the great and good Physician to cure them,) for the whole have no need of a Physician, but they that are sick.

Some few Aphorismes about Humility.

• 1. Nothing makes us more acceptable to God and men, than lowliness and hu­mility.
• 2. We are most precious in Gods ac­count, when we are most low and vile in our own eyes.
• 3. He that willingly doth not walk humbly here, shall never be exalted to glory in heaven.
• 4. This excellent grace of humility makes the mind free from pinching cares here, and secure from threatned punish­ments hereafter.
• 5. Humiliation or humbling is the way to humility; even as patience is the way to peace, and much reading is the way to knowledge.
• 6. If thou therefore desirest this ver­tue of humility, do not shun or flee from the way of humiliation.
• 7. He that is truly humble, lest others should think of him more or better than he is, will be seemingly ignorant of that which is in himself.
• 8. When thou seest and findest [Page 324] thy self truly humbled, thou hast a sure sign and good argument of grace ap­proaching, for God will give grace to the humble.
• 9. Lay the foundation of humility low here, which is the way to the height of glory hereafter. Job 22. 19.
• 10. Will thou attain the height and excellency of the highest heavens? learn of thy Saviour, who was meek and lowly in heart, and follow His humility.
• 11. Here behold the honey of humi­lity with the sweetness of meekness; for even as honey well agrees with Physical confections for all diversities of Species; so all sorts of ventues are seasoned with the sweetness of humility.
• 12. The highest humility is seen in this, when in all things we willingly sub­ject and submit our wills to Gods will.
• 13. By humility the members of Christ know how to overcome the pride of the Devil.
• 14. Thou canst never be a good Schollar, or prosicient in the School of Christ without humility.
• I conclude all with the word of our Saviour, Every one that exa [...]th himself,
  Luk. 18. 14.
  shall be abased: and he that humbleth himself shall be exalted.

Be cloathed with humility. 1 Pet. 5. 5.

EXERCITATION THE THIRTEENTH.

THE Holy Apostle would have us to strive to free our selves, from all anxious, and thoughtful and distrustful cares of this life; So the Greek word [...] signifies, [...], à dividendâ & distrahendâ mente, from dividing and distracting the mind. This our Blessed SaviourMat. [...]. 25. to the [...]n [...]. adviseth us against. When Christ in the 24th ver. said, that we cannot serve two masters, God and Mammon; for this care divideth the heart between God and Mammon: Therefore (ob­serve the Inference,) take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, [Page 326] what ye shall put on, &c. The word rendered here (Thought) is the same in the Greek ( [...]) which else-where is rendered care: To note out unto us, that Christ would not have us to use any thoughtful, distracting or heart­dividing cares about the things of this life. And many Arguments and Mo­tives our Saviour useth to disswade us from it. As

1. From the fowls of the air; which sow not, nor reap, nor gather into barnes; and yet our heavenly Father feedeth them: and are not we much better than they?

2. Which of us by taking such thought or care, can add one cubit to his stature? So it is very bootless and un­profitable.

3. Consider the Lillies of the field; they toil not, neither do they spin; and yet Solomon in all his glory, was not ar­ray'd like one of these. An argument from the lesser to the greater: If God so cloath the grass of the field, which to day is, and to morrow is cast into the [...]ire; shall He not much more cloath us? There also our Saviour tax [...]th us, that we are of so little faith.

4. From the Heathen and Gentiles, [Page 327] (which have no knowledge of the true God, no interest in His promise;) this is enough for them sollicitously to seek after these things.

5. Our heavenly Father knows that we have need of these things; and so shall have while we are here in this life: for God knows as we have souls, so bodies also, which have need of sustentation, food and rayment, which are needful for us. And God hath promised, not to deny us things which are needful.

6. If we in the first place do seek the kingdom of God, and his righteousness, all these things shall be added unto us; and given in as an advantage; for they are but accessive, and must come in in the second place.

7. Our Saviour iterateth His charge unto us; therefore take no thought for the morrow; for the morrow shall take thought for the things of it self: suffici­ent unto the day is the evil thereof. Therefore let us not be troubled through the care and apprehension of future time; which is a distrustful, a vain, unprofitable, and sinful care. Time present is only ours; for the future, what shall betide either us or ours, is known only to God, who hath times, [Page 328] events, and seasons in His own hand.

There is a Two-fold care of the things of this life.

1. A care of diffidence, distrusting Gods providence, mercy and goodness, which is here condemned.

2. A care of diligence, to use indu­stry and diligence in our places and call­ings, for the supply of our wants, and of those who depend upon us, with a moderate care, and that in reference to Gods command; and resting on His providence, promises, blessings and goodness: This care is good and com­mendable; so it be moderate, not to hinder us from, or interrupt us in our holy duties.

We know it is Gods Ordinance, in the sweat of our face to eat our bread; toGen 3. 19. use pains, diligence and industry: And the Apostle commands, that if any will 2 Thes. 3. 10, 12. not work, neither should he eat: And exhorteth, that with quietness we work, and eat own bread: Not to live like droans, devouring the honey which the laborious Bee brings in; but to eat our own bread; bread and maintainance of our own getting and earning; with­out being burdensom or chargeable to others.

He becometh poor that dealeth with a Prov. 10. 4. slack hand; but the hand of the diligent maketh rich: And in the same Chap­ter the wise-man hath it, the blessing of ver. 22. the Lord it maketh rich; and He addeth no sorrow with it. So the meaning is, the blessing of the Lord which accom­panies our honest diligent endeavours, that maketh rich; and the Lord will add no sorrow with it: or we shall have His blessing with comfort in the enjoy­ment of it. So a little that a righteous Prov. 16. 8. man hath, is better than the treasures of many wicked.

Our blessed Saviour compares theMat. 13. 22. cares of this world to thornes; which as the Apostle speaks, pierce or bore a man through with many sorrows. 1 Tim. 6. 10.

1. These cares, they are wonderful thornes, and cause vexation of spirit; they beget many sorrows, and those sorrows at last cause death; for worldly 2 Cor. 7. 10. sorrow causes death.

2. They are choaking thornes; they stifle and keep down all the gracious Seed of the word; yea, the very natu­ral sproutings of nobleness, ingenuity, and morality in the dispositions of men.

3. They are deceitful thornes; they will deceive us at last.

4. They are vanishing thornes; no­thing so apt to catch fire as thornes, and so easily quenched. They are quenched Psal. 118. 12. like a fire of thornes, said the Psalmist.

Irregular cares are both superfluous, and also sinful.

1. Superfluous; for as unto us be­longs the industry, but the care belongs unto God: unto us, the labour and use of lawful means; but unto God, the blessing and success of all. God must be trusted with the events of all our pains and industry: our cares can ne­ver bring to pass our smallest desires: the care of events was ever▪ God's Pre­rogative, and belongs wholly to His providence.

2. As irregular cares are superfluous, so also sinful too: for they are worldly, distrusting of Gods providence; theyJam. 4. 3. are adulterous cares, stealing away the heart from God; they take off the heart from the word, and make it become un­fruitful. In all these, and other respects, they are sinful; and we ought to arm our selves against them. For as in a­venging our selves, we sinfully take Gods sword of justice out of His hand, to whom vengeance belongeth; and I Rom. 12. 19. will recompence saith the Lord. So in [Page 331] carking or caring for our selves, we in­trench on Gods Prerogative Royal, who hath bid us to cast all our care u­pon Phil. 4. 6. Him, for He careth for us. There­fore let us be careful for nothing; but in Phil. 4. 19. every thing by prayer and supplication with thanks giving, let our requests be made known unto God: And our God shall supply all our need, according to His riches in glory, by Christ Jesus. Yet let us use the means; and be diligent in the works of our calling. Now in the labour and works of our calling, there is required a double action of faith.

1. To do our labour in good manner, that is, to the glory of God, and the good of men with whom we live.

2. In our dayly labours to restrain and moderate our care.

Men commonly take upon them a double care, as First to do the works and labours of their callings. Secondly, to procure a blessing and good success to their labours.

But faith in God, where it reigns, it stirs up the hearts of men, only to the first care; which is the faithful discharge of their labours and duties in their place: And it restrains them from the second, for a blessing and good success; [Page 332] and makes them to leave that wholly to God. For when men have done their duty which appertains unto them; then Faith makes them without any more ado, to wait upon God for a bles­sing; which (as we said before) is Gods part, as the former (which is the faithful discharge of our duties in our places) is our part.

Therefore it is said, cast thy burden Psal. 55. 2 [...]. upon the Lord, and He shall sustain thee.

Now this faith whereby we depend upon God for the success of our labours, hath an infallible ground; namely, that God best knows▪ our wants, and He will give us all things which He in His Wisdom knows to be necessary for us. So Christ saith, your heavenly Father Mat. 6. 32. knows that we have need of these things. There is no want to those that fear Him:Psal. 34. 9, 10. The young Lions do lack and suffer hun­ger, but they that seek the Lord, shall not want any good thing. If men by faith would build on these promises, they need not like drudges of the world; toyl and spend themselves, and the best part of their days in worldly cares, so as they do: For they should have a grea­ter blessing from God, with less care, if they would trust Him: and also they [Page 333] should have far more time than they have, to care for heaven and heavenly things.

It is not said this or that place is the1 Cor. 10▪ 28. Lords, but the earth is the Lords, and the fulness thereof. Therefore seeing we believe God to be our Father, and our heavenly Father, (so He is able and willing to hear and help us;) this should moderate our care for the things of this life: For if we know our selves to be the children of God, then we must also know that God will provide for us: As we know in a family, the father of the family provideth for all those of his houshold: God is the great house­keeper of all the earth. He provideth Psal. 145. 16. for the Raven his food; when his young ones cry to God, and wander for lack of meat. He giveth to the beast his food; Job. 38. 41. Psal. 147. 9. and to the young Ravens which cry. Doth God take care of Beast and Ra­vens?1 Cor. 9. 9. and will He not much more take care for His Children, those of His own Houshold? If we should see a young man provide for himself, and no one else for him; surely we would say his Father is dead: even so, when a mans care both day and night, is set wholly for the things of this life: it argues ei­ther [Page 334] that God hath cast him off, or else that he takes God for no Father of his.

Again, if the Lord doth thus take care of His Children, and provideth for them all kind of benefits: What a horrid wickedness is it, for men to get their living by ungodly means, as lying, cheating, fraud, carding, dicing, and such like exercises? If a man were per­swaded that God were his Father, and would provide sufficiently both for his soul and body; so that using lawful means, he should ever have enough; out of all doubt, he would never after the fashion of the world, use unlawful and profane means to get a living. But this plainly evidenceth, that however such men say, that God is their Father, yet indeed they deny Him.

Our blessed Saviour in the Fourth Petition of the Lords Prayer, teaches us to pray to our heavenly Father, to give us this day our dayly bread. Where bread, (by a Synecdoche very usual to the Hebrews) signifies all corporal good things necessary for this life; as food, clothing, health, peace, and such like: and also a good use of them.

Therefore all these good things, Christ comprehends under the name of [Page 335] Bread, and that for these reasons.

To bridle our lusts; that only bread is to be pray'd for; only things ne­cessary for the sustentation of this life, whereby we may be the better enabled to serve God and our Neighbour, in our Vocation and Calling; whether in our general calling as we are Christians, or in our particular calling, in that place and calling God hath set us in.

2. To teach us also, to beg of God, the wholsom and good use of these out­ward things.

So then, in the Fourth Petition, when we beg Bread of God: it signifies,

1. Not great riches, but only things necessary; such a proportion of main­tainance, credit, liberty, health, wealth,Prov. 30. 8. food and rayment, &c. as is convenient for us. And that with condition, if God see it fit for us, and if it be His good­will and pleasure. Which exception is a caution proper to this Petition for outward things.

2. We beg hereby, that these things may be bread to us; that is, that by the blessing of God, they may be wholsom and good unto us.

And we beg our bread, not anothers; that which God sees fir for us; which [Page 336] we may call our own. God as a Fa­ther of a Family, distributeth to every one a portion; which we beg may be given to us: And our bread, bread got­ten by our own labour and industry, that so we may eat the labour of ourPsal. 128▪ 2. 1 Thes. 4. 11. 2 Thes. 3. 12. own hands; and eat our own bread. And so that is called our bread which comes to us, by the blessing of God on our lawful endeavours; so that neither God nor Man can justly implead us for it.

And that we may use it with a good conscience, and with giving of thanks: Let him that stole steal no more, but ra­ther Eph. 4. 28. let him work with his own hands, that he may have wherewith to give to him that is in want. God would have us [...]e sure, that when He giveth us these good things, He gives us power to use and enjoy them: and He would not have us to use His gifts as Thieves, but freely, and with thanks-giving to Him for them.

Q. Why do we pray for Dayly Bread.

A. Because God would have us eve­ry day, to ask so much as is sufficient for us, for each day.

2. That God may bridle our unsati­able and unruly desires: Our FatherMat. 6. 32. [Page 337] knoweth what we have need of. A little that a righteous man hath, is better than Psal. 37. 16. the [...]iohes of many wicked. No good (and needful) things, shall be wanting to them that fear the Lord. In the pro­perPsal. 34. 10. language of the Spirit of God, it is, that bread which is fit for me, and agree­able to my condition.

Q. Why do we pray, Give us this day?

A. 1. That we may be taken off, from distrust and covetousness.

2. That we may depend on God alone, and beg things necessary from Him, and expect them wholly from Him.

3. That the exercise of Faith and Prayer may be daily continued in us.

4. We Pray for This day, to teach us to Pray for Bread for a day, not for a moneth or a year; so to teach us for to restrain our care, that it reach not too far: but to rest on God's Providence, and present blessings; and so not to be covetous.

Hereby we profess the moderation of our care and desire of earthly things; with our purpose every day, by Labour and Prayer, to seek these blessings at the hands of God.

Here also our affections are forbidden to pass measure; not to have a carking and troubling care; seeing the presentMat. 6. 34. vexation of the day is enough for it self: But to commit our ways to God, andPsal. 37. 5. Prov. 16. 3. to rowle all our matters upon Him, who will bring them all to pass.

So here we see, that a moderate ap­petite and desire of having these earthly things, and a moderate care of procuring them, is approved and required;Eph. 4. 28. 2 Cor. 12. 13, 14. that we may not be burdensome, but rather helpful unto others.

There are two extreams hereof; (we must know that every virtue is a middle between two extreams.)

1. The first extream is carelessness and neglect of our goods and estate. For as he is commended who gathereth in seasonable times; so he is much blamedProv. 10. 5. & 6. 6. who neglecteth those opportunities: and is censured by the Apostle, to be worse than an infidel. 1 Tim. 5. 8.

2. The second extream is, an anxious and solicitous care (of which before we spake) which distracteth the mind, that it cannot wholly be intent to God's Ser­vice, as is required.

And this doth partly arise from cove­tousness, and partly from diffidence and [Page 339] distrust in God's Promises and Provi­dence, as before we said.

So we must regulate our desires of these outward things, in subserviency to God's Will, His Glory, and our own Salvation, and to desire heavenly things in the first place, before and above all earthly things. Spiritual things we may pray for absolutely; and there let us open our mouthes wide, be large in our desires for them, and God will fill us. Blessed are they that hunger and thirst Psal. 81. 10. Mat. 5. 6. after righteousness, for they shall be sa­tisfied. God takes it well at our hands, when we ask heavenly things in the first place, then He will give us earthly things as an advantage. So God did to Solomon, because he asked not riches, or honour, or the necks of his enemies; but because he asked Wisdom, therefore said the Lord, Wisdom and knowledg is granted unto thee; and I will give thee 2 Chron. 1. 10, 11, 12. also riches, and wealth, and honour, such as none ever had before thee▪ &c.

Take we heed yet, that we seek not earthly things inordinately, or over­earnestly,Gen. 30. 1. as Rachel said, Give me chil­dren, or else I dye: Nor to seek them by sinful or unlawful means, to the ha­zard of our souls, and everlasting Sal­vation.

A Christian can be set in no estate or condition, wherein the abundant care of God is not seen over him; and com­monly in the greatest straights, He shew­eth the greatest care of us: As water runs strongest in the narrowest passages; so when we walk in darkness, and haveIsa. 50. 10. no light; when we seek water, and there is none, and our tongue faileth for thirst; Isa. 41. 17. then is Gods fittest time to help us; and then is our most needful time to stay our selves upon Him. God many times takes our extremity for His opportunity to do us good: In the mount will the Gen. 22. 14. Lord be seen.

Many will say, they trust in God; aye, but most commonly it is, when their Coffers and Barns are full; then it is an easie thing for them to say, they de­pend upon God: But the tryal of a Christians Faith, is, if God doth strip him naked and bare of worldly comforts and enjoyments, deprives him of humane helps; yet then to rest on the Name of Isa. 50. 10. the Lord and to stay himself upon his God: then to live by Faith upon the promises; as the Apostle Habakkuk H [...]b. 3. 17. 18. said, although the Figg-tree shall not blos­som, neither shall fruit be in the Vines; the labour of the Olive shall fail, and the [Page 341] fields shall yield no meat, the flocks shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoyce in the Lord, and will joy in the God of my Salvation: The Lord is my strength, &c. Here is the tryal of Faith, and of a holy dependance upon God; if God bring us into such, or the like streights, and we never let go our hope and con­fidence in God; but still trust in Him, like Job, who said, though He kill me, Job. 13. 19. yet will I trust in Him: then we glorifie God by believing, and greatly engage Him; so that He will doubtless appear for our help, succour, and relieve us forPsal. 44. 26. His mercy and truths sake.

For He that said, Call upon Me, in Psal. 50. 15. the day of trouble; I will hear thee, and give the cause to glorifie Mee. None that wait upon God shall be ashamed:Rom. 10. 11. We shall never be ashamed of our faith and hope and confidence in Him. For that engageth God to succour, help, and supply us; because we have trusted in Psal. 33. 21. His holy Name. Blessed are all they, that thus wait, and hope, and trust in God; as in regard of Spiritual and Ever­lastingIsa. 30. 18. blessings especially; so also in regard of these Temporal and outward supplies.

This is a great argument we have to prevail with God in prayer, that in Christ we call Him Father; as God is the Father of our Lord Jesus Christ by Eternal Generation, so in and through Christ He is our God and Father also by Grace and Adoption: Therefore said our Saviour, I ascend to my Fa­ther John 20. 17. and your Father, to my God and your God. We present our selves before God as His own Children and Servants; we make mention of no other Lord or Name over us, but His alone: we are called Isa. 63. 8, 19. by His Name: and therefore He cannot deny us those things which are good for us.

These outward things are necessary for us in a Three-fold respect.

1. In respect of Nature to the sustain­ing of Nature, as food and rayment. Having food and rayment, let us there­with 1 Tim. 6. 8. be content. It was Jacob's desire and wish, if God will be with me, and Gen. 28. 20, 21. keep me in the way that I go, and will give me bread to eat and rayment to put on; so that I come again to my Fathers house in peace, then shall the Lord be my God, &c.

2. Necessary in regard of Persons, when we have sufficient for our selves, [Page 343] and those that belong unto us: He that 1 Tim. 5. 8. provideth not for his own, and especially for those of his own house, he hath de­nied the Faith, and is worse than an in­fidel: If I have not wherewithal, I can­not provide for them.

3. Necessary in respect of State, when we have that which is sufficient to maintain us, in that rank, place, and calling, wherein God hath set us.

These things we may lawfully desire and beg of God.

Contrary to these are,

1. A voluntary affectation of poverty, as in the Popish begging Fryers; com­mending that for a vertue, and a degree of perfection, which the Spirit of God hath taught us to pray against; give me Prov. 30. 8. neither poverty, nor riches, &c.

2. The immoderate affectation of riches and honour; and that in a greater mea­sure than is needful for us: If we have more than is needful or necessary, we are apt to be proud therewith, to have our hearts lifted up with pride, and so to fall into the condemnation of the Devil: For riches are a snare, and are 1 Tim. 6: 9. ver. 17. apt to drown men in destruction and per­dition; they are also uncertain, they soon flee away as an Eagle towards hea­ven; Prov. 23. 5. [Page 344] and yet they are to us as a stone or a piece of Lead ty'd to a Bird, hin­dering our soaring upwards in heart and affection towards heaven▪ they are desiling also, for we cannot tell a sum of money but it will foul our singers; but worst, they are apt to de [...]ile our hearts and consciences. It is a very hard thing to have riches, but they will steal away our hearts to love them (which is the 1 Joh. 2. 15. root of all evil;) and we are bid not to love the world, nor the things which are in the world; for if we love the world, the love of the Father is not in us.

Rest upon the Providence of God; He will with-hold no good thing from Psal. 84. 11. thee; that is, no thing which He knows to be good or convenient for thee, or suitable to thy condition and welfare.

Why should we desire a great estate or great matters here? If we have enough for our Pilgrimage here upon earth, and sufficient till we come to ourGen. 33. 11. Father's house in peace, we have enough; yea, we have all, as Jacob said to his Brother Esau, God hath setled a high inheritance above upon us; which is 1 Pet. 1. 4. incorruptible, undefiled, and that fadeth not away, reserved in heaven for us. Oh Psal▪ 31. 19. how great is His goodness, which He hath [Page 345] laid up for those that fear Him, which He hath wrought for them that trust in Him, before the sons of men!

Now a word of the Providence of God, and I have done.

I intend not to speak of His EternalProvidence de­scribed. Providence, the good-will and council of God, as Acts 4. 28. Eph. 1. 9.

But of His actual Providence, which is nothing else, than the execution of the Decrees of God.

Or the Actual Providence of God, is, whereby God doth not only preserve, sustaine, and uphold His creatures; but according to His immense Wisdom, Goodness, Power, Justice and Mercy, He governeth them all.

Whoever deny this Providence of God, deny God Himself.

This Providence is far different from the Fate of the Stoicks: Now I mention the Stoicks, I shall speak but a word of the Opinions of the Heathens here­abouts. There were 3. Opinions of the Philosophers about the Providence of God.

1. The Epicureans, they deny'd any Providence at all, over any of these things here below in the world.

2. The Stoicks have devised in stead [Page 346] of Providence, an absolute necessity of all things and motions, existing in the very nature of things themselves; to which not only all other things, but also God Himself is subject: which necessity they call Fate.

3. The Peripateticks they say, that God beholdeth and understandeth all things; He doth moderate and rule all; but that He only ordereth the heavenly motions, and by these moti­ons of the heavens, He puts a power of acting into the inferior or lower parts of Nature, meaning those things here below, &c. But I shall insist no farther on these; desiring to be understood of the meanest capacity, and that to edifie.

These great learned Heathen Philo­sophers, became vain in their imaginati­ons,Rom. 1. 22. and professing themselves to be wise they became fools.

So we see the Stoical Fate bindeth God to the connexion of second causes: But the Christian Fate (if I may call it so,) doth make second causes subordi­nate to the most free-will of God.

The parts of Providence are Two, 1. Conservation. 2. Gubernation: but I must not expatiate upon these now.

Let us learn to depend on this Pro­vidence [Page 347] of God; fo [...] both all our be­ings, and all our comforts are from Him.

Submit we therefore as our persons and conditions, so also all our thoughts and affections unto God, in His particu­lar disposing of our persons and conditi­ons: As if God deny me this or that comfort, inflict such or such a cross, take away such a Relation, or such like; lay down all at the feet of God, quietly depend upon Him, commit all to Him, and submit all to His Holy Will.

Whoever did depend upon God, but sped well?

Consider ancient and former effects of Providence, and providences which are fitted to thy present condition: That which I desire is not therefore good unto me because I desire it; but that which God brings upon me, is therefore good, because He hath done it.

Wait Gods time for such or such a mercy, for times and seasons do belong unto Gods Providence, as well as issues and events: God will send such a mer [...]y or such a deliverance, in its time; God Isa. 60. 2 [...]. will hasten it in its time.

There is the time, and the season of the time, (in Greek [...] tempus, [...] [Page 348] tempus certum & divinitùs praestitut [...] vel opportunum;) which is a certain [...] and determined time by God, the tim [...] which He sees sit; the time of God [...] Providence is always the best time.

Therefore wait patiently upon th [...] Lord; the vision is yet for an appoint [...] Psal. 62. 5. H [...]b. 2. 3. time, but at the end it shall speak, an [...] not lye; though it tarry, wait for it; because it will surely come, it will no [...] tarry. Providence many times doubl [...] the mercy by delaying it: Let us appl [...] our selves to the ways of Gods Provi­dence, study them more, learn them better: use means, but take heed, let it be lawful means, for unwarrantable and unlawful means are compassed a­bout with curses.

Preservation, which is one part o [...] act of Providence, is either 1st, for the safety of our persons or 2dly for the susteining of our persons by food and rayment.

No better way to secure our persons, and for our sustentation also by food and rayment, than by faith to commit all unto God; and he is sure to be fed, who is able to believe: Believe▪ and ye shall be established. If thou wouldest2 Chr. 20. 20. Psal. 23. 1. get a blessing, get Faith: Observe Da­vid's [Page 349] faith, The Lord is my Shepherd, therefore I shall not want. When he had evidenced to his soul his interest in God, that God was his; thence he draws this inference, therefore I shall not want: ver. 2. In which Psalm, we have David's expe­rience of Gods meries to him; He maketh me to lye down in green pastures; He leadeth me besides the still waters: He makes me lye down, that is, quietly, thankfully, cheerfully, to feed on these pastures, and drink of these waters: God hath given me a good estate, and a heart sit for enjoyment of it; He re­storeth ver. 3. my soul; when my soul hath been languishing under temptations, or oppressed with griefs that it did even faint, then God came in; revived and cherished my languishing soul. Thus we might take a view of that whole Psalm, which is of David's great expe­riences of Gods providence and good­ness, and his professed faith in God; with a sweet conclusion, Surely, good­ness ver. 6. and mercy shall follow me all the days of my life: implicitly (by good­ness and mercy) spiritual mercies may be here thought on; but primarily and explicitly, the continuation of Gods goodness and mercies in temporals, as [Page 350] to me it clearly seems, is here meant; and than last of all, David's engaging his soul in perpetual thankfulness, I will dwell in the house of the Lord for ever: where every word hath a weight of matter, but we must not dwell upon that now.

Also we must be diligent in our Call­ings, for an idle soul shall suffer hunger. Prov. 19: 15.

As we do see the constancy of Provi­dence, even so we shall find the power of Providence, by bridleing the power of enemies; confounding their power, (as he did Senacherib's Hoast:) prospering under their power, (as the more they are afflicted the more they prosper;)Rom. 8, 37. and at lost conquering them, nay in all these things we are more than conque­rours, through Him that loved us: I could enlarge upon each of these; but I study brevity.

1. Oh the tenderness of God's Pro­videnceIsa: 63. 9. over His poor servants! in all our afflictions He is afflicted, &c. He Deut. 32. 10. keeps us as the apple of His eye: now the apple of the eye is the tenderest part in all the body.

2. Consider also as the tenderness, so the sidelity of God's Providence; He is faithful who hath promised. Heb. 10. 23.

3. The Wisdom of God's Provi­dence, and that in the several branches thereof; 1. God discerns what is good for us. 2. God foresees all the evils which may befal us. 3. God sometimes prevents and disappoints them. 4. Gods ordering them for our good, if they do befal us. 5. Finding out means and ways for our safety. 6. In seasonable supplies of strength under them, or deli­verance from them. Trust in the Lord, Psal. 37: 3. and do good; so shalt thou dwell in the land, and verily thou shalt be fed.

If we can find an hand to labour and take pains; and faith to believe and trust, God will find meat to feed us, and rayment wherewith to cloath us: For He careth for us.

The good old Prophet Elisha, when he had received so many kindnesses from the woman of Shunem; he said 2 Kin. 4▪ 13. unto her, behold thou hast been careful for us, with all this care; what is to be done unto thee for it?

But God hath cared for us with great care, in our mothers womb; fearfully Psal. 139. 14, 15, 16. and wonderfully were we made, and cu­riously wrought in the lower parts of the earth; in his book all our members were written: He took us out of our mothers Psal. 22. 9. [Page 352] womb: We have been cast upon God from our birth: He hath fed us all our Gen. 48. 15. life long even to this day: His Provi­dence and mercies have been always upon us; for we cannot subsist a mo­ment without Him. Yet we take not so much notice of it as we should, nor say in our hearts, what shall we give un­to Thee for all this thy great care over us? Or what shall we render to the Lord Psal. 116. 12. for all His benefits towards us?

Let us give up our selves wholly un­to God; and present our bodies a living Rom. 12. 1, 2. sacrifice, holy, acceptable unto God, which is our reasonable service; and not to be conformed to this world, but to be transformed by the renewing▪ of our minds, that we may prove what is that good, that acceptable, and perfect will of God: and that to follow, and to avoid whatsoever is contrary thereunto.

Learn to depend upon God, to live by Faith; (he that believeth makes not Isa. 28. 16. haste;) to use diligence in our places; and then Cast we all our care upon God, for He careth for us.

St. Paul plainly condemns the desireAddition. of riches; that is, of things more than necessary: affirming that such as desire to be rich, fall into the snares of the De­vil. 1 Tim. 6. 9. [Page 353] Some have observed Twelve wonders in the Manna of the Israelites. 1. They were fed with it 40 Years. 2. To the Godly it tasted according to every ones desire. 3. To the ungodly it was loathsome. 4. A Gomar of it sufficed all stomachs. 5. Whether men gathered more or less, they had full measure, nei­ther more or less, that is a Gomar full. 6. Two Gomars full before the Sabbath, or other days but one Gomar full. 7. It fell every day, but on the Sabbath day. 8. It melted in the Sun, and was har­dened in the fire. 9. It was kept many years in the Ark unputrifi'd. 10. Being preserved till the morrow, it putrifi'd, except on the Sabbath. 11. He that ga­thered least, had his Gomar full. 12. He that gathered most, had but his Gomar.

Now by the most of these wonders we are taught, and especially, in that Manna laid up till the next day putrifi'd; and that every Israelite had his com­petent measure, were his labour more or less: It shews that the seeking of a­bundance pleaseth not God.

An Omer or Gomar was a measure of dry things; also a Sheaf of Corn or handful, [...]; because usually thatRuth. 2. 7. which was beaten out of a Sheaf, might fill a Gomar.

God knoweth what is fittest for us: Nature is content with little, Grace with less.

To speak a little more of the Provi­dence of God.

The Providence of God is His eter­nal,Another De­scription of Pro­via [...]nce. most free, immutable, most wise, and most just Councel, according to which He worketh all good things in His creatures; permitteth evil things to be done, and directeth all things both good and evil to His own glory, and the good of His Elect.

I could prove out of Scripture every word of this Definition; but I study brevity.

All things come to pass by the Pro­vidence of God, both things past, pre­sent and future. So God said by the Prophet; Remember the former things Isa. 46. 9, 10. of old, for I am God, and there is none else: I am God, and there is none like Me: Declaring the end from the begin­ning, and from ancient times the things that are not yet done; sayiny, my Coun­cel shall stand, and I will do all my pleasure.

Consider the degrees of Providence; God careth for, and Governeth all His creatures, but especially mankind, as [Page 355] the chief among the works of Creation, and made in the image of God; and in mankind, especially the Elect and cho­sen to life Eternal, whom He maketh one everlasting Church with the bles­sed Angels, that He might dwell in them as in His Temple and Habitation: Therefore doth He so lead them and govern them through the whole course of their life, that all things may serve and [...]end to their everlasting Salvation.

Gods Providence is over us in the whole course of our lives. So He saidGen. 28. 19. to Jacob, Lo I am with thee, and will keep thee in all places whither thou goest, &c. For I will not leave thee until I have done that which I have spoken to thee of. So Laban would have injured and deceived Jacob, but God suffered Gen. 31. 7, 8, 9. him not to hurt him; yea, God blessed Jacob the more, for Labans deceits and wrongs intended towards him. So God said to Paul, Fear not, for I am with thee, Acts 18. 9. and no man shall set upon thee to hurt thee. It is endless to quote all the texts in the Old and New Testament to this purpose: I will only add a few Corol­laries.

1. God will have glory attributedCorollar [...]. to Him, not only as He is the Creator [Page 356] and Upholder of Heaven and Earth; but also the most High, Wise, Just, and Great Governor and Directer of all things. This is against the Figments of the Bpicureans and Pelagians.

2. This Doctrine of Providence may confirm and strengthen our hearts a­gainst the Blasphemies of the Manichees and Libertines; who say that God will­eth sin as it is sin: Whereas He will­eth the act, but not the evil of the act, &c.▪

3. Against the Opinion of the Sto­icks; for all things are govern'd by Gods most free and unchangable De­cree.

4. Therefore He will be acknow­ledged and praised by us, as the Au­thor, Fountain, and Worker of all good things: for nothing in any creature is or can be of good unto us, but by Gods Will affectually working in it, and by it.

5. Seeing all good things are from God; Let us not sacrifice to our own [...]. 1. 16. nets, or burn incense to our own drag; that is, not resting in creatures, or se­cond causes, by which we may be be­nefited; but giving all glory and praise to God, to acknowledg the [Page 357] creatures are but instruments and mini­sters in His hand, and by His ordering, to do good unto us.

6. Sith nothing rashly or casually hap­peneth to us, but all things betide us by Gods most Blessed, Just, and profitable Decree and Good-will towards us: Let us effectually be stirred up, by knowing and acknowledging hereof, to exer­cise patience in all our adversities: AsPsal. 39. 9. David said, I was dumb and opened not my mouth, because Thou hast done it: Job. 1. 21. And Job, the Lord hath taken away; blessed be the Name of the Lord.

7. Let our confidence and comfort be sound, firm, and established in the Lord, who will defend and preserve us in the midst of all enemies and dangers; moderating and ordering all evils so, that they tend to our good and salvati­on: For we know, that all things work Rom. 8. 28. together for good to them that love God.

8. By all our past and present afflicti­ons, let us be bettered and amended: Sith not by chance, but by God they are inflicted upon us, that we may say,Psal. 119. 71. It is good for me that I have been affli­cted, &c.

9. For future crosses and afflictions, (see­ing they are signs and tokens of Gods. [Page 358] anger against sin;) Let us fear them, and strive to avoid them, by fleeing and abstaining from sin, the cause of them.

10. Let us not faint, much less de­spair, when we are in dangers, troubles, or adversities; when the outward means of our deliverance fail, and the creatures seem to be against us, because God is not ty'd to help by them; For man lives not by bread alone, &c. The Mat. 4. 4. & 16. 18. gates of Hell shall not prevail, &c. There 1 Sam. 14. 6. is no restraint to the Lord, to save by ma­ny, or by few: He can deliver either by means, or without means, or against means.

11. Seeing all events are ordered by God, and no wholsome counsels can be undertaken without Him; neither doth any thing please Him, but what we undertake according to His Word: Let us not be lifted up in confidence of our own wisdom and power, &c. but demeaning our selves in the fear of God, let us pray that all our actions may be directed by Him, and so blessed unto us; and that we may never de­part from His Will revealed unto us: And then confidently wait on Him for s [...]ccess▪

12. Sith we know (as before we said) God hath a care of all things, especially of mankind, and most prin­cipally of His own Children, whom He peculiarly loveth and careth for, so (as Christ said) the hairs of our head Mat. 10. 31. are all number'd, and we are of more value than many Sparrows: Let us in doing our duty faithfully in our places, rest confidently on the Providence of God; Casting all our care on Him, for He careth for us.

EXERCITATION THE FOURTEENTH.

EXpect not a Logical Analysis of the words, and a procedure thereon accordingly: that I leave to Divines in their Sermons. But according to my use in my former Exercitations, to [Page 361] chuse out some heads out of the words read, and so meditate and dilate upon them.

And here we may consider these four heads.

1 Death. 2 Judgment. 3 Hell. 4 Heaven. Accordingly we shall frame our ensuing discourse.

1. Death; out of these words, And I 1 Death. saw the dead, &c. First, there must be death, before they could be dead.

2. Judgment; out of these words,2 Judg­ment. Stand before God, &c. and they were judged, &c.

3. This Judgment shall be according to their works. They that have done good, shall go into life everlasting; and 3 Heaven. they that have done evil, into everlasting 4 Hell. fire. So it is in the Creed of Holy Atha­nasius. And so also in the Apostles Creed, I believe that Christ shall come to judg both the quick and dead; I believe the resurrection of the body, and the life everlasting. So also in the Nicene Creed: That is, everlasting life, for the good in heaven: and everlasting life for the wicked in hell, in those never Mark 9. 44. dying flames, where the worm dyeth not, and the fire never goeth out.

First, to speak of Death. Death is the1 Death. [Page 362] fruit of Sin. Sin brings shame, misery and death.

1. Sin brings shame; for before the fall, our first Parents were both naked, Gen. 2. 25. and were not ashamed. But since the fall, sin causeth shame, in all men and women, except those who are come to that height of impudence, that they are past shame: of whom the Prophet speaks, Were they ashamed when they had Jer. 6. 15. committed abomination? nay, they were not at all ashamed, neither could they blush: Therefore said the Apostle, What Rom. 6. 21. fruit had ye then, in those things where­of ye are now ashamed, &c?

2. Sin brings all sorts of miseries, cala­mities, losses, &c. I have wounded them Jer. 30. 14, 15. with the wounds of an enemy, with the chastisement of a cruel one, for the mul­titude of thine iniquities; because thy sins were increased, I have done these things unto thee.

3. Sin brings death; the end of these Rom. 6. 21. things is death. So we see that sin, guil­tiness, and punishment, did grow from the fall of our first Parents.

The punishment of sin, (which we now speak of) is the wrath and curse of God, by whose just sentence, man is delivered over for his sin, into the [Page 363] power both of bodily and spiritual [...]eath, begun here, and to be accom­ [...]lished hereafter.

Bodily death is the separation of the [...]ul from the body, with all personal [...]iseries and evils that attend thereon, [...] make way thereunto.

Spiritual death is the final separation [...]f both soul and body from God, toge­ther with spiritual bondage, and all [...]re-runners of damnation.

Or more particularly, All the misery [...]f man, God in this one word [Death] [...]th comprehended. In the day thou Gen. 2. 17. [...]est of the tree of knowledg of good and [...]il, thou shalt dye.

There are four degrees of death.

1. There is a spiritual death, which a privation of spiritual life; whereby man is destitute of saving Grace, and [...] lives only unto sin. So Christ of the [...]hurch of Sardis, I know thy works; Rev. 3. [...]. [...]ou hast a name that thou livest, but thou [...]t dead.

2. The second degree is, of afflictions [...]d miseries. So Pharaoh said to Moses [...]d Aaron, Pray ye to the Lord, that He Exod. 10. 17. [...]ay remove from me this death only.

3. Corporal death, which is a priva­ [...]on of natural life, and a resolution of [Page 364] the body into dust, and returning o [...] the soul again unto God. Then shall the dust return to the earth as it was; and Eccles. 12. 7. the spirit unto God that gave it.

4. The fourth degree is everlasting death, or the state of the damnedRev. 21. 8. which in respect of corporal death, [...] called the second death. But it is the third of these, corporal death, which [...] here meant.

Spiritual death hath three degrees.

1. When a man who is alive in re­gard of corporal or temporal death lies dead in sins. She that liveth in plea­sures, is dead while she liveth. And this1 Tim. 5. 6. is the case of all men by nature, wh [...] are children of wrath, and dead in sin [...] Eph. 2. 1. and trespasses.

2. The second degree is, the very end of this life; when the body is to be layed in the earth, and the soul descend [...] to the place of torment.

3. The third degree is, in the day o [...] Judgment, when the body and soul me [...] again, and go both to the place of the damned, there to be tormented for ever and ever.

But now we are to speak of tempora [...] or corporal death, which is a punish­ment inflicted on man for sin. Deat [...] [Page 365] passed upon all men, for that all have Rom. 5. 12. [...]inned. This death is a miserable pri­ [...]ation of life. And yet this death is not so properly, as by Gods appointment; [...]ut from God, as revenging on Sin: and so properly it is from Sin, as the meritorious and procuring cause of it: And so this death is not only a simple and a bare privation of life, but joyned with a subjection unto misery. There­fore it is not an annihilation of the Sin­ner; because the subject of misery being [...]aken away, then misery it self should be [...]aken away also.

Now sith we must all dye, let us la­bourHeb. 9. 27. to dye well. To dye well, two things are requisite; 1. A preparation1. Preparation before death. before death. 2. A right behaviour and disposition in death:

1. The preparation unto death, is an action of a repentant Sinner, whereby he makes himself [...]it and ready to dye. That which we can do but once, how careful should we be to do it well; sith there is no place after, for amending of errours therein committed? This pre­paration is a duty very necessary, to which we are bound by God's Com­mandment. Therefore we are bid to watch and pray. As death leaves us, so [Page 366] judgment finds us; as the tree falleth, so Eccles. 11. 3. it lyeth.

This preparation is twofold, 1 Gene­ral.1. General pre­paration for death. 2. Particular.

1 General, to prepare our selves to dye through the whole course of our life; for we know not, neither the time of our death, nor the place of our death, nor the manner how, whether of a sudden death, or of a lingring sickness. Therefore all the days of my Job 14. 14. appointed time will I wait, till my change shall come. The best Art of living well, is to learn the Art of dying well. Balaam would dye the death of the righteous, Numb. 23. 10. and that his latter end might be like to his; but he did not care to live the life of the righteous. I protest by our re­joycing which I have in Christ Jesus our 1 Cor. 15. 31. Lord (said St. Paul) I dye daily. That is, in preparation for it; meditation upon it, and expectation of it. This will keep us humble, and further our daily repentance, and help us to be contented in every condition; and make us watchful over our selves to fly and avoid Sin, careful to grow in Grace, and to be frequent in Prayer to God, that He would teach us so to number Psal. 90. 12. our days, that we may apply our hearts [Page 367] unto wisdom. For if we would live for ever, we must begin to live that blessed and everlasting life here before we dye: to live the life of Grace here, which is the life of Glory begun. We all with open face, beholding as in a 2 Cor. 3. 18. glass the glory of the Lord, are changed into the same image from glory to glory, a [...] by the spirit of the Lord; that is, we by faith contemplating the glorious light of God's mercy, truth, power, &c. by which means we are made like unto Hi [...], in the glory of holiness, and new­ness of life, by the Spirit of regeneration, which hath its progresses in this life, until such time as it cometh to its perfe­ction in the life everlasting.

[...]. Of particular preparation before2. Particular preparation [...]o [...] death. death; this contains three duties. 1. Concerning God. 2. Our selves. 3. Our Neighbour.

[...]. Concerning God; to seek to be reconciled to Him in Jesus Christ. This reconciliation is had by renewing our former faith and repentance. To see and acknowledg that Visitation of sickness from God's hand; and usually it is for sin. 1. Therefore make we a new examination of our hearts and [...]am. 3. 3 [...]. lives; search and try our ways, and turn [Page 368] again to the Lord. 2. Confess we our sins to the Lord, and He will forgive the iniquity of our sins. If we confess our sins, He is saithful and just to for­give 1 Psal. 32. 5. Joh. 1. 9. us our sins, and to cleanse us from all unrighteousness. 3. Pray earnestly unto God with sighs and groans of the Spirit, for pardon of sin, and that God would assure us of it, and that He is reconciled to us in Christ Jesus our Surety.

2. Concerning our duties to our selves▪ and that, 1. In reference to the Soul. 2. In reference to the Body.

1. In reference to the Soul, our duty is, to arm our selves against the fear of death; as not thinking on the pa [...]gs of death (which Christ hath sweetned and sanctified to all His) but upon that blessed estate that is enjoyed after death. And look upon death, not as it is se [...] forth in the Law (so it is a curse)▪ but as it is set forth in the Gospel, so it is an entrance into Heaven: consider also what God hath promised to the death of theRev. 14. 13. righteous; Blessed are they that die in the Lord, for they rest from their labours, and their works follow them. As we die in the Lord, both our Bodies and Souls are really joyned to Christ (as it [Page 369] is expressed in the Covenant of Grace): and though death make a separation of soul and body, yet neither of them are sever'd from Christ, our mystical uni­on and conjunction with Christ our Head, endures for ever, &c. God, as HeIsa. 43. 2. is present with us in our sickness, so es­pecially will He be with us at our Death; when the holy Angels are espe­cially also present with us, ready to car­ry the soul into heaven.

2. In reference to the body; our duty is To seek to preserve life, to re­cover health, as by Diet, Physick, (that is, such lawful means and worthy instruments called thereunto) and this God requires of us to do.

3. Concerning our Neighbour, our duty is, Reconciliation where any diffe­rence is; forgiving all men, and de­siring to be forgiven by them; serting our Families in order; making our Will, (which indeed much rather should be in the time of our best health)1 Kings 2. 2. 1 Chron. 28. 9. Gen. 18 19. charging those of our Family to learn, believe, and obey the true Religion, &c. Thus let us strive to honour God dying as well as living.

Now Secondly, of the second part,2dly b [...]havi [...] Death. which is a right behaviour and dispo­sition [Page 370] in Death; which is a religious and holy behaviour, especially towards God, when we are nearer the agonie and pangs of death.

This religious behaviour contains Three especial duties.

1. To Dye in or by Faith, relying on Gods special love and mercy i [...] Christ: As the Israelites stung with theNum. 21. 8, 9. fiery Serpents, looked to the brazen Ser­pent and were cured: So we, when we find death to draw near, and his fiery sting to sting and pierce our hearts; then let us fix the eye of a true and live­ly Faith upon Jesus Christ (the true bra­zen Serpent) lifted up and crucifi'd upon the Cross for our sins (and for mine in particular); and so by death we shallJoh. 3. 14, 15▪ never perish, but have everlasting life.

2dly, To dye in obedience to God; As we must live in obedience to God's Cammandments, so must we dye: be ready & willing to go out of the world, whensoever God calls us; and that withour murmuring or repining: Imi­tating our blessed Saviour, who said, Father, not my will, but Thy will be Mat. 26. 39. done.

3dly, The last duty is, To resign and render up our Souls into the hands of [Page 371] God, as the most faithful keeper: So did our Saviour, in the very pangs of death, when the dissolution of soulLuk. 23. 46. and body drew on, He said, Father, in­to Thy hands I commit My Spirit; and so gave up the Ghost. So Stephen when heActs 7. 59. was ston'd to death said, Lord Jesus re­ceive my spirit. And so being dead,Joh. 11. 11. Acts 7. 60. 1 Thes. 4. 13. sob 7. 21. we are said to sleep; which is by a Synech­doche, part for the whole. For the body only, lyes in the earth; Now I shall sleep in the dust; that is, my body only. Let us then not fear death; Christ hath taken away the sting of it from all true believers; He hath sweetned it unto us, and made it only a passage to our Fathers house.

And I saw the dead small and great stand before God: that is, all without exception, shall personally appear be­fore God, and come to Judgment, of what degree, rank, estate or con­dition soever, whether Emperours, Kings, Princes, or Beggars; then there will be no distinction of persons; we must all nakedly appear before this Tribunal, we must all appear before the Judgment-Seat of Christ; That every 2 Cor. 5. 10. one may receive the things done in his body, according to that he hath done, [Page 372] whether it be good or bad. Observe the placing of the words, small and great; the small are put before the great, to shew that there will be then no distinction of persons (as I said be­fore), but all must promiscuously ap­pear before God: Then the high and great wicked ones, who here through the pride of their countenance will not seek after God; God was not in Psal. 10. 4. all their thoughts: except to swear by His Name, or to curse God dam me; but rather they think on their father Joh. 8. 44. Psal. 2. 3. Jer. 5. 5. the Devil, whose works they do; and drink healths to him, and wish the De­vil take them: so running on in the practice of all wickedness; that no cords or bonds will hold them: They altogether break the yoke and burst the bonds: All Laws both Divine and Humane they trample under foot. But then, when the holy Angels shall most powerfully gather together from all quarters of the Earth and Sea, all men; and set them before the Judg, even Jesus Christ; from whose fa [...]e the hea­ven Rev. 20. 11. & 6. 14, 15. 16. and the earth do [...]ly away, &c. de­noting the terror and Majesty of the Judg Himself; when there shall be such a conclusion of all things: Then those [Page 373] high ruffing Gallants, will strive to hide themselves in Caves and Rocks of the mountains, and cry to the mountains and rocks to fall on them, and hide them from the face of Him that setteth upon the Throne, and from the wrath of the Lamb. But all in vain, for there is no hiding-place, but all must appear; andHeb. 4. 13. that before Him, before whom all things are naked and open; and so must be judged according to their works: Which brings us to the Second Head, that is, Judgment.

I need not prove that there shall be2. Judg­ment. a Judgment, although there are several reasons for it, besides the dictates of our own Consciences; it is an Article of our Faith: And many places both in the Old, and also in the New-Testament, confirm it. For brevity sake I will only cite the Texts, and leave them to be read out of the Bible. Read Dan. 7. 9, 10. Jude 14. 15. Christ's Sermon in Mat­thew 24 & 25 Chapters. Acts 17. 31. and 1 Thes. 4. 16. Heb. [...]. 27.

Now next, to speak what this last Judgment is.

In the end of the world, Christ theWhat is this Judgment. Judg shall descend from Heaven in the Clouds, in the Glory and Majesty [Page 374] of His Father, with His holy Angels; and all men shall be raised up again, which have been dead from the begin­ning of the world; and they that re­main alive shall suddenly be changed; and so all shall be set before the Tri­bunal S [...]at of Christ, who shall pass Sen­tence upon All; adjudging the Devils and all the wicked to everlasting puni­shments; but shall receive the godly un­to Himself, that together with Him and the blessed Angels, they may enjoy everlasting glory and happiness in Hea­ven.

Or more briefly thus: It shall be a manifestation of all hearts, and a laying open of all things which men have done; and a separating of the wicked from the godly, passing Sentence upon All, and Execution of that Sen­tence according to the Doctrine of the Law and Gospel: Which will be a per­fect deliverance and perpetual blessed­ness to the Godly; and a casting of the Wicked and Devils into everlast­ing Punishment. We will prove the several parts hereof out of the Scrip­ture.

1. It shall be a laying open of all things: For the Books shall be opened, [Page 375] that the secrets of all hearts may be made manifest: As Rev. 20. 12. Dan. 7. 10.

2. There shall be a separation of the just from the unjust, as a Shepherd se­parateth Mat. 25. 32, 33. the Sheep from the Goats, set­ting the Sheep on his right hand, and the Goats on his left.

3. This separation shall be by Christ the Judge: For the Father hath committed Joh. 5. 22. all Judgment to the Son. And Acts▪ 17. 31. God hath appointed a day wherein He will judg the world by Christ.

4. There shall be a passing of Sen­tence; For Christ shall say to those on His right hand, Come ye blessed, &c. and to those on His left hand, Go ye cur­sed, &c.

5. There shall be an eternal Executi­on of this Sentence; for the wicked shall go away into everlasting fire, but Mat. 25. 46. the just into life eternal.

6. Both the godly and the wicked shall be judged according to the Law and Gospel; that is, they shall be de­clared just or unjust before the Tri­bunal of Christ. For the absolution of the just shall principally be according to the Gospel, and shall be confirm'd by the Law. The damnation of the [Page 376] unjust shall be principally by the Law▪ and shall be confirm'd by the Gospel. The Sentence on the wicked shall be taken from their merits. The Sentence on the godly, shall be taken from Christ's merits, apply'd to them by Faith; the testimony of whose Faith shall be their works▪

Q. When shall this Judgment be?

A. We know not the time: So [...]aith our Saviour, That day knoweth no man, Mark 13. 32. no not the Angels which are in heaven, nor the Son, (that is as man) but the Father only. Good conceals this day,

1. That He may exercise our faith, hope and patience; that believing in God, we may persevere in expectation of the promises, and of the glorious de­liverance of the Sons of God.

2. That our curiosity may be re­strain'd.

3. That we may be continued in His fear, in godliness, and careful perfor­mance of our duty; that we be not se­cure, but always prepar'd, because we are uncertain when [...] Lord will come.

4. That the wicked may not desser their repentance, because they know not the day, lest the day take them atMark 13. 35, 36, 37. unawares, and unprepared: There­fore [Page 377] we are bid to watch, and to em­ploy our Talents well, until ChristLuk. 19. 13. come.

Let the Saints rejoyce in God; for Christ will come; who will be a fa­vourable Judg unto us; for He is our Brother, our Redeemer, our merciful High-Priest. He will come in Majesty, and great Glory: He is able to save to Heb. 7. 27: the utmost all that come to God by Him, &c. And He comes, as to reward Ven­gance to His enemies; so to bring usJoh. 17. 24. & 12. 26. unto Himself; that where He is, who is our glorious Head and Husband, there we His servants may also be, &c. Wherefore seeing we look for such things, be we diligent, that we may be found of Him▪ in peace, without spot, 1 Pet. 3. 14. and blameless: Then shall we have cause to lift▪ up our heads and rejoyce,Luk. 21. 28. for our everlasting redemption draweth nigh.

So we see, by Judgment here is meant, the pronouncing and executing of that irrevocable Sentence, either of absolution or condemnation.

Judgment is Two▪ fold, 1st, Particu­lar. 2dly, General.

1. Particular, on every man and wo­man,1, Particu­lar Judgment. Heb. 9. 27. at the hour of death: As it is ap­pointed [Page 378] unto all men once to dye, and after death comes judgment: AfterH [...]l. 12. 7. death the body returns to the earth from whence it was; and the spirit to God that gave it; there immediately to receive its Sentence.

2. General Judgment (of which we2. General Judgment. Acts 17. 31. here speak) upon all men, at the Se­cond coming of Christ.

As the death of every one severally goeth before their Particular Judg­ment: So the General Resurrection of all, goeth before their Final Judgment, which shall be at the last Day; whe [...] all men both dead and living, shall be summoned by the Voice of Christ, and Ministry of His Angels, and by the Shout and Trumpet of the Arch-Angel: Whereto the Lord joyning His Divine Power, shall in a moment both Raise the dead with their own bodies, and every part thereof, though never so dispersed; and change the living, so that it shall be with them, as if they had been a long time dead, and were now raised to life again. I say, both the Elect and Reprobate shall rise by the same mighty Voice and Power [...] Christ, in the same bodies wherei [...] they formerly lived; but so altered [...] [Page 379] quality, as then they shall be able to abide for ever in that estate whereto they shall be adjudged.

But there shall be a difference be­tween the Resurrection of the Elect and Reprobate; for the dead in Christ shall 1 Thes. 4. 16▪ rise first; and also the difference shall be:

1. The Elect shall be raised as mem­bers of the body of Christ, by vertue derived from His Resurrection: The Reprobate as Malefactours, shall b [...] brought forth out of the Prison of the grave, by vertue of the Judiciary Pow­er of Christ, and of the curse of the Law.

2. The Elect shall come forth to everlasting life, which is called the Re­surrection of life: The Reprobate to shame, and perpetual contempt, which [...]s called the Resurrection of condemna­tion.

3. The bodies of the Elect shall be spiritual, that is, glorious, powerful, [...]ctive, or nimble, impassible; never [...]apable to suffer more; fashioned like1 Cor. 15. 42▪ 43, 44, Phil. 3. 21. [...]nto Christ's glorious body: But the [...]odies of the Reprobates shall be full of [...]ncomeliness, gastliness and horror, a­greeable to the guiltiness and terror of [Page 380] their consciences, and liable to extre­mest torments.

4. The Elect shall with great joy beLuke 21. 28. 1 Thes. 4 17. caught up into the air to meet the Lord: But the Reprobate, together with the Devil and his Angels, shall with great horror and confusion be drawn into the presence of Christ; thenRev. 6. 15. the Books shall be opened; whereby we understand, partly the Omniscience of God, or His knowing of all things; and partly the conscience of every man and woman: And another book shall be opened, which is the book of life. Which is to shew that the salvation of the god­ly is not from their works, bu [...] from the eternal Grace of God, whereby they are written in the book of life.

The wicked shall have their unbe­lief and wickedness so laid before their eyes, by the testimony of their own consciences, that they shall not be able to contradict or deny any thing at all: I will reprove thee, saith God, and Psal. [...]0. 21. Mat. 12. 3 [...]. set thy wickedness before thy face.

The Act of Judgment shall be per­formed two ways:

1. By examination. 2. By pronoun­cing Sentence.

1. By examination; and that, [...]. By1. Examina­tion. [Page 381] the Law of God, which hath been re­vealed unto men; whether it be the Law of Nature only, which is the re­mainder of the Law written in the hearts of our First Parents, and convey­ed by the Power of God unto all men, to leave them without excuse; for the Rom. 1. 20. invisible things of Him from the creation of the world are clearly seen, being un­derstood by the things that are made, even His eternal Power and God-head, so that they are without excuse. Or whether by the Law of God we under­stand that written word of God, vouch­safed unto the Church in the Scriptures, first of the Old, and after of the New Testament, as the rule of faith and life. For as many as have sinned without Rom. 2. 12. Law, shall also perish without Law; and as many as have sinned in the Law, shall be judged by the Law.

2. This examination shall be by the evidence of every mans conscience, bringing all his works to light, whether they be good or evil; his conscience bearing witness with him or against him; together with the testimony of such, who either by their doctrine, company, or example, have either ap­proved or condemned him: Which Mat. 12. 27, 41, 42. [Page 382] shew the work of the law written in their Rom. 2. 15. hearts, their conscience also bearing wit­ness, and their thoughts the mean while accusing or excusing one another.

But there shall be a great difference in the examination of the elect, and ex­amination of the reprobates.

For, 1. The elect shall not have their sins remembred, Christ having satisfied for them: All their transgressions that Ezek. 18. 22. they have committed, they shall not be mentioned unto them. Their transgressi­ons are forgiven, and their sins are co­vered. Psal. 32. 1. But their good works shall be remembred: I was hungry, and ye fed me, &c. their good works do followRev. 14. 13. them.

2. Because they be in Christ, there­fore they and their works shall not un­dergo the strict Tryal of the law simply in its self, but as the obedience there­of doth prove them to be true parta­kers of the grace of the Gospel.

Thus we have seen the first Act of judgment, which is by Examination: Now of the second Act, which is by the2. Pronouncing of sentence. pronouncing of sentence.

The sentence shall be pronounced by the Judg Himself our Lord Jesus Christ, according to the evidence and [Page 383] verdict of conscience, touching works; who shall adjudg the Elect unto the blessing of the Kingdom of God His Fa­ther: And the Reprobates, with the Devil and his Angels, unto the curse of everlasting Fire.

So then, men shall be adjudged to salvation or damnation, for their works sake.

1. The wicked shall be condemned for the merit of their works; because being perfectly evil, they deserve the wages of damnation. For the wages of Rom. 6. 23. sin is death.

2. The Godly shall be pronounced just, because their works, though imper­fect, do prove their faith (whereby they lay hold on Christ and His meritorious righteousness) to be a true Faith: As Jam. 2. 18. Gal. 5. 6. working by love in all parts of obedience.

This last Judgment is administred by Christ as a King: for the power of judg­ing is a part of the Royal Function.

1. In respect of the faithful, this Judgment is from Grace, and is a Fun­ction of the Kingdom of Grace, essen­tial to Christ as our Mediator.

2. But in respect of the wicked, From His Power and Dominion granted to Him by the Father.

Hence it is (as I said before) the sins of the Godly shall not come into Judgment; for in this life, by the Sen­tence of Justification; they are taken away and coverd: And this last Judg­ment shall be a confirming and mani­festation of the same Sentence. There­fore it is not consentaneous or meet that they should then be brought to light again.

Christ shall judg the world, not ac­cording Isa. 11. 3. to the sight of the eyes, or hear­ing of the ears; But He is the knower and searcher of all hearts; who can dis­cern the Hypocrites from the truly Godly; and He will do no wrong to any: The judg of all the earth will do Gen. 18. 25. right. He will not acquit the wicked, nor condemn the just. He will mani­fest the secrets of all hearts, and render to every one according to his works: then shall the upright have praise of God.

Q Why must this last judgment be?

A. 1. Because of God's decree; He hath decreed it, and said it shall be.

2. That God may obtain the end of creation of man: God made all men for His glory; if wicked men would not glorifie Him here, He will judicia­rily be glorified upon them in their [Page 385] everlasting confusion: God shall be praised and glorified by His Elect to all eternity.

3. That God may shew His perfect goodness and mercy to His Elect, who were so excruciated, troubled, and af­flicted here in this world, that they may2 Thess. 1. 8. have rest.

4. For His perfect Justice and Truths sake, that He may shew His Justice in punishing the ungodly, who do flou­rish in this world, where they have allLuk. 16. 25. the good that ever they shall have. Therefore it must be according to God's Justice and Truth in His Promises, that the righteous shall have recompence in everlasting life, both in body and soul.

Q. But it is said, The Saints shall 1 Cor. 6. 2. judg the world: And the Apostles shall sit upon thrones, judging the twelve Luk. 22. 30. tribes of Israel.

A. I answer: Christ alone in His hu­mane nature shall appear, judg and pronounce the sentence on all, and exe­cute it; yet not excluding the Father and the Holy Ghost; God is invisible. For this judgment is the work of the whole individual Trinity; but accord­ing to the visible act, promulgation, and [Page 386] execution of the sentence, so it is the judgment of Christ. For Christ being visibly seen of all, shall pass sentence, and execute it on all. But the Saints are said to judg the world, because they shall applaud, approve, and wholly subscribe to the righteous sentence of Christ.

Let us always live in expectation of the coming of the Lord Jesus, with Oyl in our lamp [...], Grace in our hearts, and so pr [...]pared for it; praying, Come Rev. 22. 20 Luk. 12. 43. Lord Jesus, come quickly. Blessed it that servant whom his Master when He cometh, shall [...]ind so doing: He shall say unto him, Well done, good and faithful Mat. 25. 21. servant, enter into thy Masters joy. But as for the wicked and ungodly, they2 Thess. 1. 9. shall be punished with everlasting de­struction from the presence of the Lord, and from the glory of His power. Which brings us to the third head we mentioned at first, which is Hell.

Having spoken to the first two,3 Hell. Death and Judgment; come we now to the execution of the sentence of Judgment, which shall presently follow the sentence given: the wicked shall go Mat. 25. 46. away into everlasting punishment; but the righteous into life eternal. Whoso­ever [Page 387] is not found written in the book of Rev. 2. 15. life, shall be cast into the lake of fire.

This place of the damned, in Scrip­ture is called by divers names, 1. Hell, as Mat. 5. 23. 2. A furnace of fire, where shall be weeping, wailing, and gnashing of teeth, Mat. 13. 42. 3. A place of torment, Luk. 16. 28. 4. A prison, 1 Pet. 3. 19. 5. A bottomless pit, Rev. 9. 1. 6. A lake of fire, Rev. 20. 15. 7. A lake which burneth with fire and brim­stone, Revel. 21. 8. The place where Hell is, we ought not to be too inqui­sitive to know, sith it is not manifest­ed in the Scripture. But the extreme horrour and dreadfulness of the place is described unto us, that we may use all the means which God hath prescri­bed in His word, that we may never come there.

The word Hell, in Scripture hath se­veral acceptations; 1. It is taken for the place appointed for the torments of the reprobates after th [...] ▪ [...]ife. So Luk. 16. 23, And being in hell in torments.

2. For most deep and deadly sor­rows; Psal. 18. 5, The sorrows of hell compassed me about.

3. For Satan the Prince of Hell with the whole army of wicked Spirits, [Page 388] Mat. 16. 18, The gates of hell shall no prevail against, &c A Metonymie, sig­nifying all the power and policy, and strongest assaults of the wicked: for heretofore they had their seats of Judi­cature in the gates of the City, where the Elders, the wisest, and all the Sages met; and these gates of the City were, and still are, the strength of the City.

4. Hell is taken for the grave, and the estate of the dead therein: So we have it Psal. 16. 10, Thou shalt not leave Acts 2. 31. my soul in Hell, &c.

5. For the belly of the whale, where­in Jonah was shut up as in a grave: Jonah 2. 2, Out of the belly of Hell cryed I, &c.

By Hell-fire is signified the whole extream pain of the damned in Hell: where,

1. They are separated from the pre­sence and glory of God.

2. They are punished with eternal confusion, and most bitter reproaches, because all their secret wickednesses and sins are revealed.2 Thess. 1. 9. Mat. 23. 41.

3. They have fellowship with the Devil and his Angels.

4. They are wholly in body and soul tormented with an incredible horrour, [Page 389] and exceeding great anguish, through the sense and feeling of Gods wra [...] Isa. 66. 24. to be poured out upon them for ever.

Hereupon is the punishment of the damned called hell sire, a worm never dying, but always gnawing on the Con­science; weeping, wailing, and gnashing of teeth, and utter darkness, and such like.

By Hell-fire is not meant any bodily flame; but these are Metaphors and re­semblances▪ for the weakness of our earthly and dull capacity, that we may a little apprehend it, and have a glimpse of it, that so we may use our utmost endeavours to avoid it. For as no tongue of Men or Angels can rightly set forth the joys of Heaven; so no tongue can express the torments of Hell.

But these expressions of Hell, &c. signifie the seizing of the fearful and terrible wrath of the Almighty, both on body and soul, and all the powers and faculties, parts and members there­of for ever. For howsoever the body be subject to burning with bodily fire, yet the soul being spiritual, cannot burn: and therefore Hell-fire is not a material fire. A material fire yieldeth light, [Page 390] but here is nothing but blackness of darkness for ever. Hell-fire is a most grievous torment, fitly resembled by fire; which to our apprehension is the most direful and dreadful thing: And torments by fire are of all others the most fearful and terrible.

Reasons. Reasons for it.

1. The quarrel with sinners is Gods own, the controversie His own, the in­juries and indignities have been done to Himself, and His own Son; the chal­lenges have been sent to Himself, and His blessed Spirit. And therefore no marvel if He take the matter into His own hands, sith He hath been so provoked to revenge it by His own im­mediate Power.

2. Revenge is His Royalty and pecu­liar Prerogative: To Him belongeth Deut. 32. 35. 41. Heb. 10. 30, 31. Jam. 2. 13. Rev. 14. 10. vengeance and recompence: Thence the Apostle infers, It is a fearful thing to fall into the hands of the living God: and that for these reasons.

1. It shall be Judgment without Mer­cy; there shall be a cup of pure wrath poured out upon them, without mix­ture, &c. that is, not a drop of sweet­ness and ease, but all is poyson and bit­terness; there shall not be afforded [...] [Page 391] drop of water to a Lake of fire; a minute of ease to Eternity of torment.

2. It shall be in fury without com­passion; that is, in vengeance without any pity.

3. It shall be in revenge and recom­pence, in reward and proportion, and a full and everlasting detestation. For as the wicked did here hate God, and set their hearts and courses against Him and His Laws, in their eternity; in all that time they lived and sinned here, and so would have done if they had li­ved never so much longer: So God will hate wicked men, and set His face and fury against them, in His eternity also; and punish them there with everlasting destruction.

3. The torments of wicked Angels, whence can they come? There is no creature strong enough to lay upon them a sufficient recompence of pain and punishment for their sins against Gods Majesty.

And for the disputes of School-men about corporal fire in Hell, the degrees of it, &c. they are but the niceties of men ignorant of the terrour of the Lord, Heb. 22. 29. who is Himself a consuming fire.

The Devils acknowledged Christ [Page 392] their tormentor, when He did but re­buke them; which wrang out from themMat. 8. 29. that hideous cry, Art thou come to tor­ment us before the time? This terrible fire, these hideous torments prepared for the Devil and his Angels, all wickedMat. 25. 41. men must enter into, and remain in, and and that for ever.

Oh that dreadful word Eternity, ne­ver, never to have end! The damned might think themselves some ways miti­gated, to endure these horrible pains and extremest horrors, more millions of years than there be sands on the Sea­shore, or stars in the firmament, &c. they would still comfort themselves, with thinking that their misery will once have an end. But alas! this ama­zing word [Never] will rend their heart in pieces, with much rage and hideous roaring; and give still new-life to those insufferable pains and sorrows which infinitely exceed all expression or imagination. There are in Hell both Corporal and Spiritual plagues and tor­ments. The punishment of loss, and the punishment of sense.

1. The pain of loss; the privation of Gods glorious presence, and eternal se­paration from those everlasting joys, [Page 393] happiness and blessedness in Heaven; which is a most unutterable and inex­pressible torment.

2. The pain of sense; the extremity, exquisiteness, and perpetuity thereof, no tongue can possibly express, or heart of man conceive. It doth not only exceed with an incomparable dispro­portion, all possibility of patience and resistance; but also even ability to bear it: And yet notwithstanding, it must of necessity be born, so long as God is God. They shall weep to see how that weeping it self can nothing prevail; yea, in weeping they shall weep more tears than there is water in the Sea; for the water of the Sea is finite, but the weeping of the reprobates shall be infi­nite. Their Consciences shall ever sting them like an Adder, when they think how God used all means for their Salva­tion, how Christ wooed them by His Ministers to be reconciled unto God, 2 Cor. 5. 20. offering them freely remission of sins, and the Kingdom of Heaven, if they would but believe and repent: and how easily they might have obtained mercy in those dayes; and yet they suffered the Devil, and the World, and their unruly lusts, to lull them asleep, [Page 394] and keep them still in impenitency and unbelief; and how the day of mercy and grace is now past, and will never dawn again.

Oh that men and women would time­ly and seriously think hereupon, that they may never come into this place of torment, to lye as it were in fire and brimstone, kept in the highest flame by the unquenchable wrath of God, and that for ever! Where they shall have nothing about them but darkness and horror, wailing and wringing of hands, desparate yellings, and gnashing of teeth: Their old companions in sin and vanity cursing them with much rage and bit­terness; wicked Devils insulting over them with Hellish cruelty and scorn; the never-dying worm of conscience feeding upon their Soul and flesh for ever and ever: the smoak of theirRev. 14. 11. torments ascending also to all eternity. This is the estate of the reprobates in Hell; this is the second death: the ge­neral perfect fulness of all cursedness and misery.

4. Come we to the last head menti­oned,4 Heaven. Heaven: When Christ by His Almighty power, and Ministry of His Angels, hath cast the Devils and all [Page 395] the reprobates into hell; the righteous Psal. 58. 10. shall rejoyce to see the vengeance, and glorifie God in the confusion of His enemies; and have cause then to say, Verily there is a reward for the righteous: verse 11. verily there is a God that judgeth in the earth. Then the elect shall be by Christ carried up into Heaven, and put in possession of His glorious Kingdom; where they shall be unspeakably and everlastingly blessed, and glorious in1 Cor. 13. 10, 12. Body and Soul: Being freed from all imperfections and infirmities; yea from such graces as imply imperfection, as Faith, Hope, Repentance, &c. and en­dued with perfect Wisdom and Holiness, possessed with all those rivers of plea­sures, Psal. 16. 11. Rev. 3. 21. 2 Tim. 4. 8. 2 Pet. 3. 13. Psal 17. 16. 1 Thess. 4. 17. Heb. 12. 22. which are at Gods right hand; seated as Princes in thrones of Majesty: Crowned with crowns of glory, posses­sing the new-heaven and new-earth wherein dwelleth righteousness; behold­ing and being filled with the fruition and enjoyment of the glorious presence of God, and of the Lamb Jesus Christ, in the company of innumerable Angels and holy Saints, &c.

The efficient cause of this eternal bles­sed life, generally is the whole Trinity: But especially the Lord Jesus Christ, [Page 396] who by His merits hath obtained it for us, and by His effectual Power gives it unto us. Hence He is called the eternal Father, or rather the Father Isa. 9. 6. of Eternity. And the Lord our righte­ousness: Jer. 23. 6. And He also calls Himself me­tonimically, I am the life. John 14. 6.

This eternal happiness shall be clearly seen, by our freedom from all evil both of sin and suffering: and by the vari­ety, greatness, and eternity of all joys and happiness. God shall wipe away all tears from our eyes, and there shall be Rev. 21. 4. no more death; neither sorrow, nor cry­ing neither shall there be any more pain; for the former things are passed away.

The variety of those Heavenly joys may farther appear and be seen in these following particulars: 1. In the glori­fication of the whole man, both Body and Soul. 2. In the pleasantness and sweetness of those Heavenly mansions. 3. In the blessed Society of the Angels and Saints. 4. But above all, in our com­munion with God. To insist briefly up­on these. The variety of Heavenly joys appear,

1. In the glorification of our whole man. 1. Our bodies shall be endued with impassibility (that is, never ca­pable [Page 397] to suffer more) with nimbleness and agility, with subtility and clear­ness, shining as the light, and as theDan. 12. 3. brightness of the firmament, and as the stars for ever and ever; and fashioned like to Christs glorious body. 2. OurPhil. 3. 21. Souls shall be far more perfect; then shall we have understanding without error, light without darkness, wisdom without ignorance, reason without ob­scurity, memory without forgetful­ness, &c.

2. The pleasantness and sweetness of these Heavenly mansions was shadow­ed by the temple of Solomon; and the New-Jerusalem. Glorious things are spo­ken Revel. 20. 10, to 27. Psal. 87. 3. of thee, O thou city of God.

3. The blessed Society of Saints and Angels; we shall not only have a com­munionMat 22. 30. Luk. 28. 36. with them, but we shall be as Angels.

4. The communion we shall have with God, shall be such as we shall see Him without end: love Him for ever, and praise Him without weariness: In Psal. 16. 11. whose presence is fulness of joy, and at whose right-hand are pleasures for ever­more.

God so of His gracious good will di­stributeth glory, that none shall have [Page 398] cause of complaint for want of glory, nor of envying others that have more.

Christ after the day of Judgment shall remain King for ever; for He shall not so deliver up the Kingdom to His Fa­ther, 1 Cor. 15. 24. that He shall cease to reign: But that He may represent to His Father, that His Kingdom is compleat, and shall remain so for ever. The meaning of those words is thus, when Christ as Me­diator, hath been, established King of the whole World, but especially of His Church, to gather together, govern, and bring unto His Father all His Elect, and to destroy His enemies; shall have brought His work to an end, and so de­liver up the Kingdom to His Father, that (as verse 28.) God may be all in all; that is, the Father, with the Son and Ho­ly Ghost in Unity of Essence and Glory, shall begin to reign immediately over His Church, in a manner, altogether new; namely by Himself, without any outward means, without the work of Angels or Men, Ecclesiastical or Poli­tical Orders, as it is in this world; and likewise without any adversaries or op­positions; filling all His with His light, love, life▪ and glory. Which indeed will not a whit disannul Christs Kingdom, [Page 399] but only change the meaner form there­of, into a more sublime, majestical, glo­rious, and most perfect form, That God may be all in all; that is, that God, the whole blessed Trinity, may immediate­ly and absolutely work fully, in all the Elect, who shall then be perfectly uni­ted unto God; and that He may Pos­sess, Govern, and Rule them for ever.

Now to speak a little, where these glorious mansions are, in Heaven. Phi­losophers speak of ten Heavens; but we shall wave that, and speak accord­ing to Scripture-phrase, and so there are three Heavens.3 Heavens.

The first is, all that whole space from the earth, to the sphere of the Moon, where the birds flie; therefore they are called the folws of Heaven: and whenceMat. 6. 26. the rain, hail, and snow, thunder and lightning, wind, and other Meteors do descend. So God opened the Windows Gen. 7. 11. Deut. 28. 12. of Heaven, and poured down rain upon the earth.

The second Heaven is, and consists of all those visible Orbs, where the [...] or whole expansion is called the Firma­ment; Gen. 1. 14. 15. Gen. 1. 8. and God called the firmament, Heaven: and in this God hath placed the Sun, Moon, and other Stars, which [Page 400] are called in Scripture the Stars of Heaven. Num. 3. 16.

The third Heaven is that where God is said especially to dwell, whither Christ ascended, whither St. Paul in a2 Cor. 12. 2. rapture was caught up into this third Heaven, and where all the blessed ones shall be for ever. This is the Heaven whereof we now speak.

Objection. But some may ask, Where the Soul is when it goeth out of the body? and in what condition the Soul lives being separate from the body, until the day of Judgment?

The Papists feign a Purgatory, thatSolution. they may be purged from their sins: which is contrary to the Scripture. For the Scripture teacheth us, that not the sire of Purgatory after this life (of which there is no mention made in Scripture) but the blood of Christ laid hold on, and applied by a lively faith while we are here in this life, doth cleanse our souls from all sin: And1 John 1. 7. that the souls of the faithful after death are not thrust into a place of torment, but that they are gathered unto Christ, into Abrahams bosome. The meaningLuk. 16. 23. of [into Abrahams bosome] is thus, it is the gesture of a good Father towards [Page 401] his little and tender Children, to che­rish them in his bosome. The souls of the faithful presently after their depar­ture out of the body, are carry'd by the Angels up into heaven; into the com­munion of all true believers, of whom Abraham was the Titular Father, and therefore called the Father of the faith­ful. Rom. 4. 16:

I say, That presently after death, the soul appears before God to Judgment,Eccl. 12. 7. either to be gathered into the Mansions of the blessed, or to be cast into Hell, into the state of the damned; from whence there is no redemption: and then truly are tormented in those infer­nal flames; but yet are reserved for greater torments against the last Day, when soul and body shall be joyned to­gether again. And for this the Scrip­ture is very clear. So our Saviour said, Father into Thy hands I commit my Spi­rit. Luk. 23. 46. Stephen at his death kneeled down and said, Lord Jesus receive my Spirit. Acts 7. 59. Phil. 1. 23. 2 Cor. 5. 8: Paul, desireth to be dissolved and to be with Christ, which is best of all. There­fore not in Purgatory. So the faithful are desirous and willing to be absent from the body, that they may be present with the Lord.

And this is the last Article of Faith, as the Crown of all; I believe the life everlasting, or that there is an everlast­ing life: which holds out these three things.

1. I believe that after this life there shall be another life, in which all the true members of the Church shall be glorifi'd, and shall praise God for ever and ever.

2. I believe that I am a member of this Church, and so shall be a partaker of everlasting life.

3. That in this life I have by Faith, the beginning of everlasting life: For Christ said, He that believeth in Me, Joh. 3. 36. hath everlasting life: So this profit and comfort hence redoundeth unto me, that in and through Christ I am justifi'd before God, and am an heir of everlast­ing life.

Q. Shall we know each other, and our Relations in heaven?

A. Mark the saying of the Apostle, Henceforth know we no man after the 2 Cor. 5. 16. flesh; yea though we have known Christ after the flesh, yet hence [...]orth know we Him no more: that is, not with an affection meerly humane, civil, and natural; but wholly with a Divine and spiritual af­fection, [Page 403] befitting the state of glory.

Having premised this, I answer in this Syllogism; We shall enjoy in heaven every good thing, and comfortable gift, which may any way increase or add to our joy and happiness:

But meeting in heaven with our old dear Christian friends, knowing of them, and enjoying them, never to part more either with them, or all other the glorious Inhabitants in those heavenly Mansions, will ravish us with sweetest delight:

Therefore we shall know one another in heaven; nay our minds being abun­dantly enlightned with all wisdom and knowledg, we shall be able to know not only those holy persons of our for­mer relation or acquaintance; but also such as we never knew before in the flesh, even all the faithful which ever were, are, or shall be. We shall be able then to say, This was Abraham, Isaac, or Jacob, Samuel, David, &c. This was my Father, Mother, this was my child, &c. This was he that occasioned my con­version, who taught me, &c. And this may clearly be gathered out of Scrip­ture.

1. For if Adam before the fall, had [Page 404] that measure of Illumination, That he knew Eve, and from whence she cameGen. 2. 23. at the first sight; much more we (who then shall be filled with the Holy Ghost, and with wisdom) shall know each o­ther, and all the Saints whom we never saw before in the flesh.

Now we see as through a glass darkly, 1 Cor. 13. 12: but then face to face; now we know in part, but then shall we know even as also we are known.

2. If Peter, James and John, who ac­companied Christ in His Transfigurati­on, had then a tast and glimps of glori­fication, and were able thereby to know Moses and Elias whom they had never seen, who lived many hundred of years before; neither could they know their visage by statues or pictures, which was a thing utterly forbidden to the Jews: but by the alone grace and favour of God, which put into their hearts this immediate light of wisdom and know­ledg; How much more shall we, be­ing fully enlightned, and perfectly glo­rified in heaven, know exactly all the blessed ones, though never acquainted with them here upon the earth?

3. Samuel being inspired by God, [...] Sam. 9. 17. knew Saul whom he had never seen before.

4. John Baptist in his Mother Eli­zabeth's womb, leap'd for joy, toLuk. 1. 41. hear the voice of the blessed Virgin, the Mother of our Lord Jesus Christ.

If the minds of these were so enlight­ned with the beams of the Spirit, and did so; shall not we much more know each other in heaven, when all clouds and mists of darkness shall be wholly taken away, and we shall be fully illuminated and glorified?

5. Christ tells the Jews, That they Luk. 13. 28. shall see Abraham, and Isaac, and Ja­cob, and all the Prophets, &c. in the kingdom of heaven, therefore they must know them.

6. And it is clearly gathered out of the Parable in Luke 16. 23, 24, 25, that the Saints do know the Saints in the Kingdom of heaven: and the Repro­bates in torments do know each other.

In this knowledg each of other, the heap of reward encreaseth. For as the Elect do more and more rejoyce when they see those whom they have loved on earth, to rejoyce with them; so the wicked in Hell, when they see whom they dearly loved in this world, to be tormented with them; not only their own punishment, but the punishment of [Page 406] those whom they so much loved in this life, adds unto their misery.

Where-hence we conclude, that the glorified Saints, then plentifully endu'd with all knowledg, and supernaturally enlightned by the Holy Ghost, shall know each other, and those Saints also whom they never knew in the flesh. There all men shall be known of every several man, of what Nation, Country or stock soever he came; and every seve­ral man shall be known of all. We shall know the spiritual substances, of­fices, orders, and excellencies of the holy Angels. And the nature, immortality, operations, and originals of our own souls; yea, and all things knowable. But above all, we shall be beatifically enlightned with a clear and glorious sight of God Himself, which Divines call the Beatifical Vision; which alone makes us blessed and happy for ever­more: Beholding the inexpressible glo­ry of God, issuing from His glorious Face; whereby we shall be wonderful­ly taken with His Beauty, and our souls inwardly ravished with the things that we shall behold, with a delight of them: and nothing shall be able to make our joys either to faint or to fail. Immediate­ly [Page 407] after that Christ hath crowned all the Elect with crowns of glory, then every one taking the crown from his head, shall lay it down at the feet of Christ, prostrating themselves, and with one heart and voice, in a heavenly har­mony shall say, Praise and honour, glory and power be unto Thee O blessed Lamb, who settest upon the Throne: Who hast Redeemed us to God by Thy bloud; out of every kindred, and tongue, and Rev. 4. 10. & 5. 9. people, and nation; and hast made us unto our God, Kings and Priests, to reign with Thee in thy Kingdom for evermore.

O now let us look and long for this blessed estate, and this heavenly City, whose builder and maker is God. Heb. 11. 10.

This was it which St. Paul longed for, to be dissolved, and to be with Christ, Phil. 1. 23. which was best of all. Every one would desire this blessed estate: Therefore live the life of Grace here, else thou2 Cor. 4. 17: shalt never live the life of Glory here­after. Grace is glory begun, and glory is grace consummate. Without holi­ness Heb. 12. 14: none shall see God: Into that holy place, no unclean thing shall enter. Rev. 21. 27. Therefore let us now strive to cleanse our selves from all filthiness both of flesh and spirit, endeavoring to perfect holi­ness [Page 408] in the fear of God. In Rome here­tofore they must first pass through the Temple of Vertue before they came to the Temple of Honour.

This honour have all Gods Saints. Psal. 149. 9. Josh. 23 14. And as not one good thing hath failed of all that the Lord promised concerning His Israel: So we shall have cause thenPsal. 37. 24. to say, As the Lord hath guided us by His counsel; now He hath received us into His glory. Therefore blessed be the Psal. 72. 18, 19 Lord God, the God of Israel, who only doth wondrous things: And blessed be His glorious Name for ever; and let the whole world be filled with His glory. Amen and Amen.

Lo, this is our God, we have waited Isa▪ 25. 9. for Him, and He hath saved us: this is the Lord, we have waited for Him, He hath brought us to His glory: we will rejoyce and be glad in this His eternal salvation.

Amen.