save Justice was to have its penni-worths out of our Surety and nothing could be abated of blood God hath set forth Christ to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins that he might be just Rom. 3.25 26. 5. That he that hath the power of death might be destroyed Hebr. 2.14 through death he destroyed him that hath the power of death that is the Divel Satan hath the power of death not as a Judge but as an Executioner and Christs death hath destroyed him not taken away his being or undivel'd him but shatter'd his Forces broken and subdued him The crucifying of Christ was the Divels plot he put Judas upon betraying him the Jews upon accusing him Pilate upon condemning him the Souldiers upon executing him but our Lord out-shot him in his own Bowe and cut off Goliah's head with Goliah's Sword It fared with Satan as it is storied of a certain Souldier who being cu iously inquisitive after the time of his death went to an Astrologer who of a long time would make him no answer till at the length overcome by his importunity he told him that he should dye within three dayes whereat the Souldier being angry draws his Sword and kills the Astrologer for which murder within three dayes compasse he was executed And thus Satan plotting the death of Christ to put by his own ruine promoted and procured it Our Saviours death gave him such a deaths wound as he will never claw off The Lyon is terrible saith Chrysostom not only awake but sleeping And so Christ not only living but dying came off a Conqueror Judg. 16.30 as Sampson at his death pulled down the pillars of the house and made a greater rout among the Philistines than in all his life and therefore it is very observable when the death of Christ approached and being in view Satan perceived how great disadvantage was like thereby to accrue to him and his Kingdome how he laid about and bestirred himself by all means possible to hinder it he put Petâ—r upon disswading him Master favour thy self and let not this be unto thee and Christ presently smelt him out in that advice as appears by his rebuke Get thee behinde me Satan Matth. 16.23 Matth. 27 19. he buzz'd dreams into the head of Pila es wife and thereby endeavoured to take him off and divert him from pronouncing the sentence upon him 6. To take away the meritorious cause of death viz. sinne And verily had all the Divels in hell been routed and sin that Divel in the bosome remain'd undisturbed it had been an inconsiderable victory God sending his own Son in the similitude of sinful flesh for sin Rom. 8.3 thaâ— is by a sacrifice for sin we have such another Ellipsis Hebr. 10.6 condemned sin in the flesh Christ by his blood wrote aâ— ill of Inditement and Condemnation against sin he sued it to an out-lary and undermiâ—ed it as to its dominion and damnation Rom. 6.10 in that he dyed he dyed unto sin once The Saints dye unto sin namely by Mortification Verse 11. Reckon ye your selves also to be dead indeed unto sin but thus there was never any alive in Christ but he dyed unto sin namely the utter ruine and undoing of sin The Messiah shall be cut off to finish transgression and make an â—nd of sins Dan. 9.24 There is a double finishing of sin by consummation and by consumption the meaning is not as though Christ compleated that which sinners had left imperfect or varnisht over those sins which came out of their hands rude and unpolished no he could neither put an hand nor set a tool to such work as this but to make an end of sin to eat into the heart and tear out the bowels of it such is Christs hatred of sin that rather than it shall live himself will dye APPLICATION Three Uses may be made of this Doctrine for 1. Information 2. Exhortation 3. Comfort Use 1 1. For Information in foure particulars 1. This lets us see the transcendent and inexpressible love of Christ to poor sinners Let such as can entertain hard thoughts of Christ look upon him as nailed to the Crosse and shedding his blood and then tell me if they do not think him in good earnest in the businesse of saving souls Oh how was his heart set upon sinners that would thus shed his heart-blood for sinners The Rabbins have a saying that upon every apex or tittle of the Law there hangs a Mountain of sense and doctrine In every drop of Christs blood there is an Ocean of love Who loved me Gal. 2.20 and gave himseâ—f for m The death of Christ was such a demonstration of love as the world never saw When God made the wordl he intended the evidence of his power he ordained hell digg'd Tophet and fill'd it with fire and brimstone and thereby manifested the severity of his jâ—stice he humbled himself to death and therein his purpose was to demonstrate the transcendency of his love this made the love of Christ of such efficacy and constraining influence upon the Apostle Paul Be ause we thus judge that if one dyed for all than were all dead 2. Cor. 5.14 When Christ once wept at Lazarus his grave by-standers made this inference upon it Behold how he loved him John 11.36 but if weeping at the grave for his death argued such love what love was it then to dye and go down into the grave for Lazarus It were an easie thing to lose our selves in this delightful Maze and Labyrinth of love the righteous Judge of all the world unrighteously accused and condemned the Lord of life was dying the eternal and ver blessed Son of God strugling with his Fathers wrath he that had said I and my Father are one crying out in his bitter agony My God my God why hast thou forsaken me He that hath the keys of hell and death lay sealed up in anothers grave Blessed and dear Saviour whither hath thy love to sinners carried thee Well might the Apostle in an holy rapture and extasie expresse himself in an elegant contradiction when he desired the Ephesians might know the love of Christ which passes knowledge Ephes 3.19 2. Hence learn the horrible and cursed evil of sin there is sure an abominable filthinesse in that which nothing but the blood of God could purge and expiate We may guesse at the depth and breadth of the sore by the plaister that is prepared and applied It s a desperate disease that requires such a desperate cure sin is an infinitely mischievous evil which nothing could remove but infinitely precious blood You that view sin in its right features and proportions take a prospect from Mount Calvary look through the perspective of Christs blood and seriously ponder the bitter and dreadful agonies of the Son of God when he sweat and bled and groaned and dyed under
but his choice and option if he be plagued with Eternal death 't is no other than that which he prefer'd before Eternal life The Lord sets life and death before us as by Moses the typical so by Christ the true Messiah if we will choose Christ and accept of him we may have Eternal life if not we must be sure of Eternal death he that refuseth the Eternal weight of glory in one end of the scale chooseth Eternal punishment in the other end as our first Parents did choose the curse by their voluntary refusing of the blessing which bad choice of theirs laid obnoxious unto Eternal pain both themselves and their posterity who cannot complain of God for inflicting the death they are by corrupt nature liable to sith besides their choice in their first parents and in their own persons they who live under the Gospel have as great a mercy tendred by the second Adam as Eternal death is a grievous punishment yea the Atheist who as 't was said of Antiochus Epiphanes takes more pains to go to Hell Buntings Itinerarie than some others to go to Heaven must confesse that he deserves his wages of Eternal death as his Pay sith he hath toyled and drudged all his life long in the Devils Service only to fit himself for misery 3. The Schoolmen have observed from the Philosopher Aquia Supl. Q. 99. Art 1. that the punishment ought to be levied according to the dignity of him against whom the offence is committed He is more severely punish't who gives his Soveraign a box on the ear than he that does so to his equal Now wicked men and that without Repentance sin against the Eternal God by the violation of his Honourable Law which he resolves to magnisie Isa 42.21 And as they ought not in their own case so they are unqualified to be competent Judges of their Own offences sit'h they cannot see the thousandth part of that evil there is in the least sin and therefore unfit to apportion the punishment which ought to be levied by the Judge of all the World who knows what is meet Gen. 18.25 and will do nothing but what is right proportionable to the offence committed against the supreme Majesty Peccatum in Deum crimen laesae Majestatis Adsit Regula peccatis quae paenas irroget aequas Horatius for where there is satisfaction required there must be proportion which would not at all be here in this case without some kind of infiniteness and because that cannot be found in any meer creature in value it must necessarily be in duration for if after millions of years it could ever be said the damned had fully satisfied Gods justice it might be said they shall be set free as the prisoner from the Goal having paid the debt Luk. 12 58 59 a thing impossible but because the sufferings of the damned which are all the satisfaction they can give infinite justice in regard of the subject being finite Ex parte subjecti and consequently not of nifinite value they must be so in duration at least à parte post as to the future for the defect of satisfaction in the temporal finite punishment of any meer creature Excep If it be excepted Excep neither by the Eternal punishment of men is Gods justice satisfied for then this punishment would not be Eternal Contradictio in Adjecto which is a contradiction in the very thing it self if ever it could be said of Gods justice now 't is satisfied Repl. I Reply 1. Let it be very well considered Repl. whether Gods iustice being infinite and consequently an essential Attribute in God doth not require from man upon his delinquency that satisfaction which is of infinite value Infiniti valoris he the party offended being essentially of infinite dignity Now such a satisfaction i. e. of infinite value could only be made by Christ who being the Surety of the Covenant and suffered in our stead is God-man in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.28 and gave plenary satisfaction unto God John 1.14 1 Tim. 3.16 Rom. 3.25 2. Though Eternal punishment may not be called a satisfaction made or given to the party offended yet 't is that which the party offending must ever be in making or giving Parti laesae by the order of the Supreme Judge who is to hear the cause and apportion the punishment to the fault because he the delinquent wanting that infinitenesse in dignity of person which doth bear a proportion to the dignity of the party offended must make this up by an infinite duration of punishment which may perhaps in some sort be termed satisfaction performed to the Law it being the payment of the whole in the obligation Satisfactio legi praestita Peysolutio totius quod est in obligatione for upon defailance of paying the debt of duty and obedience what more is required of the debt of penalty and suffering to be paid Debitum officii Debitumsupp li cii than death in its full latitude temporal spiritual and Eternal so that in this respect 't is no error to call it satisfaction but if we speak of a compleat satisfaction made to the party offended Parti offensae it must be granted that none but the only Son of God did or could give it thus for the first great impediment pretended in regard of the Subject Or 2. It is because there is a possibility of freedom from the Prison of Hell and then this must be either by Covenant and Compact which whoever affirms proferat tabulas for 't is fan y not faith which believeth any such thing without the written Word Or by commutation and what place for such a fancy Is any so absurd as to think there are any in Hell who belong to God and in Heaven who belong to the Divel that there should be matter for such a Chimaera such a strange fiction Or by force and what were this but to over-power Omnipotency Or by fraud and what were this but to out-wit Divine Wisdome and to put a trick upon him whose understanding is infinite Or by a price paid and what is it that offending man can lay down as a sufficient compensation or satisfaction to an offended God who is infinite for the injury done unto him which God should accept of 1 Sam. 2.25 Godw. Rom. Antiq. l. 1. Sect. 2. â—â— Ephes 5.6 is hard to fancy and woful experience if nothing else will may convince vain man that 't is impossible to procure Or by manumission now this doth belong only to obedient servants not to châ—ldren of disobedience Or 3. The impediment is because there is an impossibility in regard of the subject as is pretended of undergoing torments of an eternal duration by a finite creature Ex parte subjecti and therefore all the Hell Socinians c. grant Socinus Racov. Cat. Crellius Bidle Richardson c.
thereof thou shalt surely dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Dying thou shalt dye THe next head in the body of our Religion which falls this Morning to be spoken to in Course is Gods Covenant made with Adam before the fall which we call a Covenant of Works and we ground our Discourse upon the Text read to you When God would communicate his goodnesse to the creatures he made the world out of nothing for his own glory but especially man after his Image this inferiour world he provided for mans house and habitation but he dresseth and trimmeth one part for him especially and calls it Paradise In the Paradise or pleasant Garden he was not to live idly but must dresse and keep it In the midst of all mans enjoyments which the Lord allows him with a liberal hand yet he lets him know withall he was under subjection though Lord of all and therefore gives him a command obsequii examen obedientiae quoddam rudimentum Calvin a test and tryal of his obedience to which God trains him up As Lords when they let out their Lands to Husbandmen reserve somewhat to themselves which the Tenants are not to meddle with that they may have some check upon them Muscul so God here That which the Lord commands Adam was no hard matter he grants him a vast latitude to eat of all freely Oecol only one sort excepted in which exception as God was not envious to him as the Envious One suggested so was not this Commandment grievous to him Object It may be objected from 1 Tim. 1.9 The Law is not made for a righteous man why then for Adam in his righteousnesse Resol Paul means good men do not so need the Law as bad men do for good Laws rose from evil manners yet in a sense the Law is given for righteous men not to justifie them for it finds them justified already and past the condemnation of the Law it finding them also sanctified Beza it treats them not as enemies but leads them and delights them consenting to it This serves to explode the errour of Antinomians and Libertines so then God to declare his Soveraignty and mans subjection gave Adam though innocent a Law Mark how God bound mans obedience with a double fence first he fenced him with a free indulgence to eat of all but one this was an Argument to his ingenuity secondly by a severe prohibition upon pain of death by the first the Lord wooes him by love by the second he frights him by the terrour of his justice and bids him touch it if he durst Observe among all the Trees of the Garden there are two here mentioned in a more peculiar manner the Tree of life and the Tree of knowledge which are called by Divines two Sacraments in a large sense in which sense also the Ark of Noah the fire which descended and burn't the Sacrifice Polanius the Baptisme of the Red Sea and Cloud the Manna the water out of the Rock the pouring out of the blood of the Sacrifices the Land of Canaan the Tabernacle Temple Ark of the Testimony the propitiatory the golden Candlestick the twelve stones taken out of Jordan with the pool of Bethesda all these I say in a large sense are Sacramental Symbols of the Covenant of Grace or extraordinary Sacraments but the Tree of knowledge and Tree of life are called Sacraments of the Covenant of works By these the Lord did signifie and seal to our first Parents that they should alwayes enjoy that happy state of life in which they were made upon condition of obedience to his Commandments i. e. in eating of the Tree of life and not eating of the Tree of knowledge For it was called the Tree of life not because of any native property and peculiar vertue it had in it self to convey life but Symbolically Morally and Sacramentally it was a sign and obsignation to them of life natural and spiritual to be continued to them as long as they continued in obedience unto God Aug. In like manner the Tree of knowledge of good and evil was spoken from the sad event and experience they had of it as Sampson had of God departed from him when he left his Nazaritish haire by Dalilah Now that a Covenant of Works lay in this Commandment is clear 1. Because that was the condition of mans standing and life as it is expresly declared 2. Because in the breach of that Commandment given him he lost all This obedience as it was Characteristical to Adams Covenant and Contradistinguished to the Covenant of Grace was perfect personal and perpetual In a sense though different from the other those three things are required in our obedience under the Covenant of Grace not in reference to the Covenant nor to justification neither is our personal righteousnesse perfect I mean legally yet is it perfect though not in us but in our surety neither was the Covenant made primarily with us but with him and with us in him and on his account even as God made the Covenant of Works primarily with Adam and with us in him as our head inclusively Now for our better opening this doctrine to you I shall propound and answer some questions 1. What is meant by Covenant 2. What ground we have to call it Adams Covenant or a Covenant of Works 3. Wherein doth the Nature and Tenour of it consist 4. Whether the Covenant of Works was revived and repeated to Israel 5. How long it lasted whither till now unto any Quest 1. What is meant by Covenant name and thing Answ The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which hath a threefold derivation very fit to be taken notice of for clearing of the nature of the Covenant 1. From Barah to choose because the persons are chosen between whom the Covenant or Agreement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gods Covenant with man is not only with his elect and chosen ones but a fruit and effect of our election yea the Lord doth encline our wills to make choice of him and of his terms I have made a Covenant with my chosen so again Choose you whom ye will serve ye are witnesses against your selves this day Psal 89.3 Josh 24.15 22 that you have chosen the Lord. 2. Or else this word Berith Covenant may be taken from Barah to eat Illyricus because they were wont to eat together of the Sacrifice slain and provided at the making of the Covenant at which time they had a Feast hence the Apostle speaking of the Eucharist the signe and seal of the Covenant and which is a spiritual Food and Feast upon a Covenant account saith This Cup is the New Testament or New Covenant in my blood 1 Cor. 11.25 3. Or from Bathar to cut and divide asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposing a letter for so the sacrifice was divided and the Covenanting parties were to passe
voice to be in vain for their bodies though they know not what it means would not have it to be in vaine for their soules and he that hears the young Ravens when they call Psal 147.9 would not have you deafe in this respect when your Children cry Lastly Let the consideration that Original sin is thus in us weane us from the world 4. Exhortation Be wean'd from the world by reason of it and that immoderate desire of living in it Alas wheresoever we go we carry these chains of darknesse with us if it be grievous to be in pain or want how grievous is it to a gracious heart to sin I know gravia non gravitant in eorum loco sin seemes not heavy to a carnal man to whose heart 't is naturaliz'd but if thou beest spiritual and tender sin is a burden to thee to purpose Now by death peccatum non homo moritur it is sin that dies a Childe of God does not dye but only changes his life this life for a better these pleasures relations c. for better and if it be good to live surely to live eternally is best of all Some have thought that the soule was put into the body for a punishment as into a Prison and who would not willingly be at liberty If we consider what paines care torments and diseases which are but the effects of sin we endure we cannot but be of Theophrastus his mind that the soule payes a deare rent for the body which it dwells in and 't is but a house of clay how finely soever dawb'd over being then we cannot be without these enemies these mischiefs let us be content when God pulls down the house of sinne in which they all are that he may bury them all in the rubbish of our mortality and with the Spirit and the Bride Rev. 22.17 20. let us say Come even so Come Lord Jesus Christ come quickly Amen THE MISERY OF MANS ESTATE BY NATURE EPHES. 2.3 And were by nature the children of wrath even as others YE have heard the Doctrine of Mans fall and of Original sin opened and applied This Text genuinely leads to speak of Mans misery through sin As to the Coherence briefly The Apostles scope is to display the glory of the Lords grace by comparing the sinful and cursed estate of the Ephesians and others by nature with the dignity and priviledges conferred on them in Christ He insists mainly on three heads 1. He describes the natural estate and course of the Ephesians and all other Gentiles in them their estate ver 1. You were dead in trespasses and sins their course ver 2. Ye walked wholly in sin pricked forward by corrupt customes which in several Ages had taken place and were effectual to hold and hearten you in the same Tracts and the Devil that eminently bore sway in others ruled and acted you likewise at his very will this was yours and the Gentiles estate and course 2. He applies the whole equally and indifferently to himself and to the whole body of the Jewish Nation ver 3. among whom also we all had our Conversation c. q. d. such children of disobedience were we all to as deep in sin and open to wrath as you Gentiles were He would by no means have any think that speaking so of the Gentiles he exempted the Jews from the same ground of shame and despair in themselves though he knew full well that this point went exceeding crosse to the grain of that people who greatly a Ezra 9.2 John 8.33 Gal. 2.15 Rom. 10.3 chap. 11.24 boasted themselves to be the holy seed and children of Abraham and despised the Gentiles as an idolatrous unclean bastard brood and especially of the Pharisees of which b Acts 26.5 Phil. 3.5 leaven himself once was who not only disdained the Gentiles but thought and spake contemptibly of Gods heritage viz. the common people of their own Nation as a base and cursed crew John 7.49 chap. 9.34 He pricks this bladder affirming roundly of himself and all the Jews without exception that as to their course whilest unregenerate they did whatsoever their sensual and carnal man willed liked and inclined to And as to estat◠were children of wrath as much as others even as the very despised Gentiles themselves were The great temporary difference flowing from grace Psal 147.19 20. hindered not their being the very same with the Gentiles by nature this and no other was the estate and course of the Jews likewise 3. He sets over against all this in them both the quickning and recovering grace of Christ in the Gentile ver 1. and in the Jew ver 4. The words read contain a brief comprehensive description of the misery that Jews and consequently Gentiles with them are under by nature And in the words observe these two particulars 1. The Case of all men Jews and Gentiles alike described children of wrath Do not understand this actively as children of disobedience ver 2. are disobedient children so that children of wrath should be angry and wrathful people but passively that are obnoxious unto wrath indefinitely which though it principally relates to that chiefest pressing insupportable burden viz. the Lords wrath yet includes consequently the wrath and power of Satan the terrours and rage of conscience the vengeance and assaults of every creature c. The Hebraisme children of wrath implies 1. Desert Deut. 25.2 It shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the wicked man be a child of beating that the Judge shall cause him to lye down and to be beaten before his face c. which the Sept. solidly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of stripes And so the Targums in like manner concurrently with our Bibles a sonne guilty and worthy to be beaten so Mat. 23.15 Ye make him twofold more the childe of hell that is more worthy of hell-fire than your selves 2. Tendency bent and addictnesse to involve themselves under wrath John 17.12 But the sonne of perdition which poured out himself in ways of self-destruction He had many and excellent means to the contrary but nothing would hold him back self-damnation is not proper to Judas but a very common sin and men ordinarily Rom. 2.5 treasure up to themselves wrath Prov. 8.36 love death 3. The event and issue which shall befall them if they do abide such viz. that they shall be destroyed and the eternal wrath of God abide upon them so Judas gave up himself to those sins that not only deserved and tended to destruction but would certainly destroy him so 1 Sam. 20.31 he is the son of death viz. deserves to dye and shall surely dye Now gather all these things together our estate and course is such by nature as deserves destruction tends and leads to destruction and will end and the Lord hath peremptorily fixed and ordained without a change shall end in Eternal destruction 2. The rise of this case expressed by nature which implies
my conscience and speaks not a word of comfort to me The Word 1. Rings many a sad peale in the ears of conscience and which he cannot abde to hear or think of in that it doth declare 1. His sinne The Word faithfully disovers Gods streightness and mans crookedness and swervings from that platforme and rule to which he should be conformed as the Counter-part to the Original This charges omissions commissions and bunglings in the good which he does do Psal 05.21 and sets all in order before his eyes if possible to make him ashamed and confounded in himself 2. The due and desert of sinne every breaker of the Law the Law pronounces and dooms to be cursed There is that necessary connexion that it is impossible to be chargeable with sin against the Law and not liable to the Curse of the Law Gal. 3.10 Cursed is every one that continueth not in every thing that is written in the Book of the Law to do it Justification it self takes not away the desert of sin pardoned sins are as well sins and as much sins as they were pardon makes not the Malefactour none makes not that the fact was not committed or not faulty or that it deserved not death for then he should have been legally acquitted not graciously pardoned Those will never take heaven of grace that take not hell as their proper desert The Lord will have his own weare this rope about their necks the desert of hell in their hearts to the very grave Assurance and in the very highest degree takes not away the sense of the deserts of sin but amplifies and enlarges them The deserts of sin shall be perfectly acknowledged in the state of glory and the Ransomer adored and admired upon this score Nothing so heightens grace as this that persons deserving to suffer are yet freed in Christ from suffering eternal wrath as if they had not deserved it This desert was no doubtful and dark point in the consciences of the Hearthens themselves Rom. 1. ult They know the judgement of God that they which commit such things are worthy of death But the Word more distinctly layes this home to the heart Prov. 11.23 The expectation of the wicked is wrath There is nothing else that he can justly and solidly expect in that estate and expecting otherwise he does but cozen himself 3. The sinners exclusion while in that estate from any part in the great and precious promisâ—s of the Gospel The Word opens the promises but knocks his fingers off from touching and eating of this Tree of life This is none of the meanest heart-cutting terrors to natural men to see many come from the East and West and sit down with Abraham and Isaac and Jacob in the Kingdome of heaven and themselves cast out Mat. 8.11 12. incorporated with the Patriarchs into fellowship of the same grace and title to the same glory and themselves debarred from both to view the unsearchable riches of Christ displayed and themselves justled off from any intermedling as to present application or grounds of application of them as their own I met lately with a godly woman who heard a Sermon full of choice comforting supporting promises to weary and heavy laden sinners which warmed her heart but in the closure was strucken through with the first arrows of God discerning her self excluded in her present estate from any part in them This makes the Gospel a fiery Serpent to sting them which is the Pole holding up the brazen Serpent for healing to others 2. The Word attaches and binds him over Ye shall answer this at the day of Christ and hangs the writ upon his door as the man that is in Gods debt and is to look for an Arrest and to be dragged into prison till the utmost farthing be paid unlesse a speedy timely peace be made and inforces this partly from the will and justice of God that hath made indignation and wrath tribulation and anguish the portion of every soul that goeth on to do evil Rom. 2.8.9 and partly from the nature and circumstances of sin it self Debts may be so great so long owing so growing and the negligence and boldnesse of the debtor such that makes it necessary in point of wisdome not to keep the writ longer off from his back 3. The Word excites terrours A man bound in a very great summe in which the forfeiture will be his undoing the very obligation troubles There are no debts but where any ingenuity is induce answerable cares And the Lord knowing the frame and tendring the peace of his people advises therefore against all debts especially sticking under them and not coming timely and carefully off Rom. 13.8 Owe nothing unto any man much more to be over head and eares in Gods debt and no care to agree with him is a very dreadful condition Mat. 5.25 If these terrours actually are not yet they are very subject every moment to be excited The Sea may be very calme but the least storme makes it nothing but commotions conscience though now quiet hath a very wide and clamorous mouth when the Lord commissions and commands it to rebuke for sin These terrours hold the sinner in bondage or all his life time subject unto bondage Heb. 2.15 This is the second branch of the misery of a natural estate to be in all these respects under the Curse of the Law and to have the Lord fight against him with the sword of his mouth Revel 2.16 Here is patience that the Lord will fight with this sword first that he may reclaime and lead to repentance rather than destroy him and if this prevaile then is the curse turned into a blessing and the bondage ends in liberty indeed but if this do not prevaile then there remains nothing else but a certain fearful looking for of judgment and fiery indignation which shall devoure the adversaries Heb. 10.27 3. Every natural man and woman is obnoxious to all the effects of the wrath of God and of the curses denounced in his Word 1. There are manifold effects of Gods wrath that are upon him or are apt every moment to be rushing in upon him in this life 1. Upon the body Look upon all the breaches flawes defects monstrosities in the body and set them upon the score of sin Every man else had been like Absalom and much more 2 Sam. 14.25 From the sole of his foot even to the Crown of his head there was no blemish in him these argue not special sin Joh. 9.2 yet had never been without sin look upon all diseases natural or adventitious John 5.14 Sin no more lest a worse thing come unto thee there had never been a stone in the reins or in the bladder if not first in the heart These crumblings by degrees into the dust flow in by sin We pity the ruines which War hath made in goodly Palaces but those are nothing to the havock which sin hath made in the more noble Fabricks of
very necessary Matth. 10.17 Beware of men in a sort as of any wild beast or the very Devils themselves This is a glimpse of that wrath which the Lord draweth forth against natural men in this life before the sons of men 2. There are further degrees of this wrath that rush in at the end of this life Rom. 6.23 The wages of sin is death The bodies of the very heirs of glory and which are Temples of the holy Ghost lie trampled upon under rottennesse and suffer losse of their appointed glory till the last day The Lord batters them till the house tumble about their eares He layes on load till the heart-strings crack and to whom Hell is remitted death is not remitted those must dye that shall not be damned for their sins and death shall have dominion over them till the morning of the resurrection There is a progress in Gods wrath which will not stop in the midway but goes on till it shall be accomplished Ezek. 5.13 3. The full vials and very dregs of this wrath Psal 78.38 shall be poured out in the world to come which now God reins in and lets not get loose and break over the banks or if it do calls it back and turneth it away but then all his wrath shall be stirred up and let forth to the full 1. There shall be the general judgement of the great day in which the Lord himself shall descend from heaven in a shout 1 Thes 4.16 with the voice of the Archangel and with the trump of God and shall be revealed 2 Thes 1.7 with his mighty Angels in flaming fire terribly to execute the curses of that Law which was so terrible in the promulgation Then shall the sinner be forced from his grave dragged to the barre arraigned the books opened all the secrets of darknesse and of the heart made manifest and the Goats put on the left hand and have that dismal sentence Go ye cursed c. Mat. 25.41 2. There shall be dreadful and final execution and this stands in two things 1. In losse expulsion from the Lords face and presence and glory As incurable lepers from the Camp and fellowship of the Saints For the good things which they never cared for and from the good things of the world which they grasped and were their portion from all hopes of grace all preachings of peace all strivings of the Spirit never a friend to comfort a sun to shine a drop of water to cool the tongue or any blessing to come near them any more for ever 2. In sense which is sometimes termed suffering the vengeance of eternal fire Jude ver 7. Wrath to come 1 Thes 1.10 where there shall be with the damned Angels subjection to the eternal wrath of God the worm of a guilty conscience that never dies where the Lord will beare up the creature with one hand that it continue in being and beat it with the other that it shall be ever dying in death alwayes and never dead Use 1. Inform. We may clearly gather divers Corollaries hence 1. This may inform us of the vast and woful change that sin hath made Men could not come possibly such out of the hands of God Gen. 1.31 God saw every thing that he had made and behold it was very good and therefore blessed but sin hath taken him from Mount Gerizim Deut. 27.12 13 and set him upon Ebal and the misery now is such that if the Lord should open the same to the conscience fully the very view would drive men out of their wits and men could not tarry in their beds or rellish a morsel of bread till delivered and blessed with some evidence of deliverance out of that condition This may infome us of the causlessnesse of the offence taken at Ministers for preaching this point Now consider seriously 1. Is there a parallel to the offence taken here in any other case in the whole earth Who is angry with a watchman for giving notice that the house is beset and ready to be broken up or on fire though all be disturbed some half-frighted out of their wits or wholly with the tydings and very great pudder follows till the house be secured and the fire quenched men mighâ— otherwise have been undone and destroyed in their beds Who flies out against a Centinel that gives a true Alarme and rowzeth the Souldiers at the deadest time of the night he prevents their surprizal or throats being cut in their beds and the Town from being sacked Who storms at a passenger that sticks up a bough in a Quagmire that other Travellers going securely on may not be laid fast ere they think of any danger Who takes it ill of a friend that seeing a bearded arrow coming that would strike the stander next him mortally puls him aside with that force possibly as to draw his arme out of joint and the arrow goes not through his heart Who thinks amisse of a Lawyer that opens the badnesse of his Clients cause to him that he may not insist on a wrong point in which necessarily he must be cast 2. Should we to avoide your displâ—asure not give you warning and so draw Gods displeasure Ezek. 3.18 19. Videsis Greenhil in loc and the blood of you perishing upon our heads is this good for you or us 3. Do you well to provoke poor Ministers to bauke that part of their office which flesh and blood makes us too willing to have our edge taken off in Desire we to be messengers of sad tydings or rather to come in the abundance of the comforts of the Gospel A pettish Patient makes the Chyrurgion search the wound lesse than is necessary to a through cure Ye tempt us to stop from speaking needfully of your danger by your lothnesse to hear on that ear and by your rage and regret against the teller Those which have most need of faithful intelligâ—â—ce of the Lords wrath have least upon this very score Job 21.31 Who shall declare his way to his face viz. that is respited and prospers and tramples the doctrine under foot and turns again and tears the Preacher 4. This is no other than what the Scripture speaks and conscience upon retirements will speak and Satan will lay in your dish and the Lord will pay into your bosome Will those flye in the Lords face and of conscience telling this story to them and pronouncing the sentence against them Oh profane partial spirits that cannot endure such Preachers as themselves shall be unto themselves that cannot bear the hearing of those terrours that themselves shall be relators and inflicters of upon themselves Ye had better have the commodity at the first hand conscience will preach in another note and loudnesse than we do and the more because your ears have been stopped against our words 5. There cannot be a greater madnesse than not to be able to live under the noise and news of this wrath and yet stick under the wrath
1 John 5.4 as well as a Saviour a Faith that is for obedience as well as priviledge Oh you that have this Faith go away in peace be of good comfort This everlasting Covenant betwixt the Father and the Son is yours your good was promoted and secured in this Treaty and foederal Engagement How much doth this Covenant speak for the benefit of believers if you be such 't is all yours By it you are already brought into a state of Grace by it you shall hereafter be brought into a state of glory Upon this Covenant Christ now sees you as his seed upon this Covenant you shall hereafter see him as your Saviour face to face unto Eternity To this Father to this Son with the Holy Spirit be glory for evermore THE COVENANT OF GRACE Heb. 8.6 But now hath he obtained a more excellent ministry by how much also he is the Mediatour of a better Covenant which was established upon better promises THE general design of this Epistle is my special design in this Text viz. to demonstrate to you that you live under the best of gracious dispensations that Jesus Christ our deservedly adored Mediator of the New Covenant hath obtained a more excellent Ministry and by the faithful discharge of that Ministry more excellent benefits than either Moses the Messenger-Mediator or the Levitical Priests the Stationary-Mediators of the Old Covenant But now now is not here a note of time but of opposition as in Rom. 7.17 now then i. e. after the Law received so Grotius or if you will have it to note the time 't is the time of the Gospel this last time Hath he obtained not by usurpation but by election he hath of divine grace freely received * Anselm A more excellent ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister is he that doth something at the command of another Heb. 1.7 and so 't is said of Magistrates Rom. 13.6 they are Gods Ministers but 't is chiefly spoken of the Priests Nehemiah 10.39 The Priests that minister because they offer those things that God requires they are said to minister Exodus 28.35 43. Christs ministry is more excellent thatn the Levitical he executes it partly on earth and partly in heaven but he amplifies the excellency chiefly from the excellency of the Covenant * Paraeus and therefore it follows By how much also he is the Mediator of a better Covenant If you take the old Covenant for the whole dispensation under the old Testament as well Gospel-promises as those things which are more strictly legal then we may truly say he old and new Covenant are for substance the same and therefore the Comparison relates rather to the form than to the matter of the Covenant * Calvin The Covenant of grace is dispensed with more latitude clearnesse and power of the Holy Ghost * Dâ—odate and therefore it may be called a better Covenant Which was established upon better promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys He names that which may most affect them with joy in saying it is established upon better promises All Coveâ—ants consist in promises The Covenants of Kings and Princes amongst themselves consist in promises of either not hurting or helping one another the Covenants of Princes and people consist in promises the Prince promises justice clemency and defence the people promise love obedience and gratitude so in the Covenant of grace the first and chief part whereof is I will be thy God and of thy seed and we promise faith obedience and worship the promises of the Old Covenant run more upon temporal good things the promises of the New Covenant are chiefly remission of sins sanctification by the Spirit c. and the Covenant is said to be established the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Legislatum Law and Covenant are joyned together in Scripture They kept not the Covenant of God and refused to walk in his Law Psal 78.10 The New Covenant containeth certain precepts which every one must obey that will obtaine the promise Thus you have the meaning of the words The Observation I shall commend to you is this The Gospel Covenant or the new Covenant is the best Covenant that ever God made with man I will not stay you long in the general notion of a Covenant the word sometimes signifies an absolute promise of God without any restipulation as Gods engagement to Noah Gen. 9.11 And I will establish my Covenant with you neither shall all flesh be cut off any more by the waters of a flood neither shall there any more be a flood to destroy the earth Whatever mans carriage shall be God promises that he will no more drown the world So the promise of perseverance Heb. 8.10 This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people Our perseverance doth not leane upon imperfect grace but upon divine favour but I wave this and shall speak of Covenants as they note the free promise of God with restipulation of our duty * Camero A Covenant is amicus status interfaederatos so Martin a friendly state between Allies 'pray ' consider the several Covenants the Scripture mentions and they are three namely the Natural Legal and Gospel Covenant the Natural commonly called the Covenant of Works that flourished till the first sin the Legal Covenant that flourished till the Ascention of Christ and the pouring out of the holy Ghost upon the Apostles though it began to languish from Johns preaching and began to grow old throuhout the course of Christs Miniâ—try the Gosp l Covenant that flourisheth from Christ till the end of the world I shall speak but little of the first something more of the second but dwell upon the last 1. The Natural Covenant is that whereby God by the right of Creation doth require a perfect obedience of all man-kind and promiseth a most blessed life in Paradise to those that obey him and threateneth eternal death to those that disobey him that it may appeare to all how he loves righteousnesse and holinesse how he hates impiety and wickednesse In this Covenant I shall consider but these three things 1. Gods condiscention that he would enter into Covenant with man God was at liberty whether he would create man or not and when God had made this glorious Fabrick there could be no engagement upon him besides his own goodnesse to keep it from ruine Matth. 20.15 Is it not lawful for me to do what I will with mine own but man having an understanding and will to comprehend and observe the Laws given him had a natural obligation to duty which can no way be dissolved there is no power in heaven or earth can disoblige man from loving and obeying God Now that God will deale with man not summo
8.33 Christ hath died who still makes Intercession and both these are so full so sufficient a relief against the guilt of sin that as we have no other so we need no other as the High Priests bore the names of the people before the Lord so does Jesus Christ the names of his Elect Heb. 9.25 Heb. 9.12.24 Heb. 10.12 Heb. 11.25 1 John 2.1 but the High Priests of Old were at certain times only to appeare before the Lord once a yeare to enter into the holy place but Christ our spiritual High Priest is not only entered but sat down at the right hand of God to negotiate constantly on his Churches behalf He ever lives to make Intercession Heb. 11 25. And besides the constancy consider the prevalency of his Intercession that God that regards the cry of Ravens that will not altogether neglect the humiliation of Ahab that God that is so ready to answer and honour the prayers of his own people cannot but much more regard the prayers of his only Son praying by his blood and praying for nothing more than what himself hath deserved and purchased He that is such a great High Priest is excellently fitted in respect of this Office for the work of Mediation 2. The Prophetical Office of Christ is the great Deut. 18.15 Joh. 1.24 25 45. John 6.14 the only relief we have against the blindnesse and ignorance of our mindes He is that great Prophet of his Church whom Moses fore-told the Jews expected and all men needed that Sun of Righteousnesse who by his glorious beams dispels those mists of ignorance and errour which darken the mindes of men and is therefore stiled by way of eminency that light John 1.8 and the true light Joh. 1.9 The execution of this Prophetical Office is partly by revealing so much of the Will of God as was necessary to our salvation partly by making those revelations powerful and effectual 1. In revealing the Will of God for no man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 1.18 The manner of revealing the mind of God hath been different in several ages 1. Sometimes making use of instruments who were either ordinary as under the Law the Priests whose lips should preserve knowledge and under the Gospel Pastors and Teachers Mal. 2.7 2 Chron. 15.3 Eph. 4.11 12 13. Or else extraordinary as Prophets under the Law and Apostles and Evangelists in the first plantation of the Gospel 2. For sometime instructing his Church immediately in his own person Heb. 1.1 2. 2. In enlightening effectually the souls of his people in causing the blinde to see and making them who were once darknesse to be light in the Lord Eph. 5.2 Thus he instructs by his Word and by his Spirit 1 Pet. 1.12 and by that Soveraignty he hath over the hearts of men opens their hearts to receive his counsels He that can thus speak not only to the eare but to the heart is also in this Office excellently fitted for the work of Mediation 3. The Kingly Office of Christ is the great the only relief we have against our bondage to sin and Satan He to whom all power is given in heaven Mat. 28.18 Eph. 1.20 21 22. Heb. 2.8 Phil. 2 9 10 11. 1 Cor. 15.27 28. Isa 61.1 and in earth Mat. 28.18 He whom God hath raised from the dead and set at his own right hand in heavenly places far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the Head over all things to the Church It is he that restores liberty to the captives and opens the Prison doors to them that are bound This great Office of a King he executes chiefly in these Royal acts 1. In gathering to himself a people out of all kindreds Gen. 49.10 Isa 55.4 5. 1 Cor. 5.4 5. 1 Pet. 1.3 5. Eph. 4.12 13. 1 Thes 4.16 17. Nations and tongues and in making them a willing people in the day of his power Psal 110.3 2. In governing that people by Laws Officers and Censures of his own ordaining Isaiah 33.22 Ephes 4.11 12. Mat. 18.17 18. 3. In bringing all his elect into a state of saving grace and preserving that grace alive in their soules which himself hath wrought though it be as a spark of fire in an Ocean of water in carrying it on to perfection and crowning it with glory 4. In restraining over-ruling and at last destroying all his and his Churches enemies Psalme 110.1 those who will not submit to the Scepter of his grace he rules with his Iron rod and will at last dash them in pieces like a Potters Vessel Psal 2.9 And thus is Christ not only in respect of the dignity of his person but the suitablenesse of his Offices the only fit Mediator between God and man The doctrinal part of this Scripture being thus cleared take one word by way of application Use This may informe us of the unspeakable folly and misery of all such as despise this Mediator there is but one Mediator but one way of Reconciliation unto God but one way of having sin pardoned our natures cleansed the favour of God restored our lost condition recovered and that is through the Mediation of Christ and shall it be said of any of us as Christ himself speaks of those foolishly obstinate Jews they would not come unto him Col. 3.4 that they might have life Joh. 5.40 There is in Christ the life of Justification to free us from that eternal death the Law sentences us unto the life of sanctification to free us from that spiritual death we are under by nature there is in him a sufficient relief against whatever is discouraging and shall we be so little our own friends so false to our own concernments as to reject his profered help notwithstanding we do so highly need it 1. In rejecting this Mediator you sin against the highest and greatest mercy that ever was vouchsafed to creatures 't is mentioned as an astonishing act of love in God that he should so love the world as to give his only begotten Son c. Joh. 3.16 so beyond all comparison Phil. 2.6 7 8. John 15.13 compared with Rom. 5.8 so beyond all expression and oh what an amazing condescention was it in Christ who though he thâ—ught it no robbery to be equal with God was yet pleased to make himself of no reputation and took upon him the forme of a servant became obediâ—nt unto death even the death of the cross and all this as our Mediator there is not any mercy we enjoy but 't is the fruit of this mercy Eph. 2.12 2. You hereby reade your condition the same with Pagans the emphasis of whose misery consists in this that they are without Christ and
the form of a Servant He was despised in his Person Ministry and Miracles in the dayes of his flesh that is whilst he lived here upon earth He was poor in estate followed by the poor he had not where to lay his head Mat. 11.5 Mat. 8.20 he was reproached and counted a Sabbath-breaker a wine-bibb r an enemy to Caesar a Blasphemer he was counted every thing but what he was Answerable to this great Exinanition of Christ is his ascension into Heaven and sitting at the right hand of God Man did not so despise and disparage but God hath honoured him to sit on the right hand of God note the great honour that Jesus Christ is invested withal as he was man Psal 8.5 so he was lower than the Angels But in that he hath said unto him Sit thou on my right hand he hath e xalted him above the Angels for to none of the Angels hath he said at any time Psal 110.1 Thou art my Sonne Sit thou on my right hand To sit at Gods right hand is to be next in dignity and honour unto Almighty God and this is that which the Apostle speaks of showing how God raised Jesus Christ from the dead and set him at his own right hand in the Heavenly places Heb. 1.13 Eph. 1.20 21 22. far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the Head over all things to the Church Thus all the dishonour and reproach that was cast upon Christ in his life and the ignominy of his shameful painful and cursed death of the Cross is now taken away by Christ his ascending up into heaven sitting at Gods right hand Heb. 1.6 and all the Angels of God worshipping him And thus our Lord Jesus was exalted from a death of shame to a life of glory and that not to a temporary but an eternal life Christ was raised up not as Lazarus to die againe but Christ died but once but lives for ever at the right hand of God to make Intercession So speaketh Christ of himself Rom. 6.10 Heb. 7.25 Rev. 1.18 I am he that liveth and was dead and behold I am alive for evermore Thus he that descended in his burial into the lowest parts of the earth is the same also that ascended up far above the Heavens Eph. 4.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His coming to judge the world answers his being judged in the world and by the world Mat. 25.31 32 Veniet judicaturus qui venit judicandus As Christs Exaltation began at his Resurrection so it shall be compleated when he shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory and before him shall be gathered all Nations He that came at first to be judged shall come the second time to judge the world We have in the Scriptures several descriptions of Christs glorious coming to judge the world but when he shall come indeed he will make known his power and glory to all the world Joh. 5.22 27. 1 Cor. 1.8 2 Cor. 5.10 2 Tim. 4.1 1 Cor. 11.26 2 Thes 1.8 Acts 10.42 God hath given the judgement of all things and persons into the hands of his Son Jesus Christ the day of judgement is therefore called the Day of Christ and the Judgement-seat is the Tribunal of Christ the appearing the coming the revealing of Jesus Christ the judge of quick and dead The Apostle gives you the first and last part of Christs Exaltation in one Text and make the first part of it as an assurance of the last God saith he hath appointed a day in the which he will judge the world in righteousnesse Acts 17.31 by that man whom he hath ordained wherâ—of he hath given assurancâ— unto all mâ—n in that he hath raised him from the dead John 5.22 23. Whence we may believe that as certainly as Christ did rise so certainly shall he come to judge the world God hath given us assurance of the one by the other And this committing all judgement to the Lord Jesus Christ is that he might be glorified the Father hath committed all judgement to the Son that all men should honour the Son as they honour the Father Sedebit Judex qui stâ—tit sub judice damnabit vere reos qui falso factus est reus Aug. Then shall our Saviour appear in his glory and judge those wicked ones that judged him We read how the Jews by the help of Judas and the Souldiers took him and bound him and led him to the High Priest and afterwards to Pilate and how basely he was betrayed falsely accused unjustly condemn'd and cruelly murthered But there will be a day when Judas and the wicked Jews when Herod Demonstrabit in judicio potentiam qui ostendit in cruce patientiam Acts 17.31 Isa 53.10 and Pontius Pilate and the Souldiers and all his enemies shall be drag'd into his presence and then the Lord Jesus who before shewed his patience will shew his power and he who was so unjustly condemned shall judge the world in righteoâ—sness and he that was numbred amongst Transgressours shall at that great day judge and punish all transgressours And thus as Christ humbled himself in his Incarnation in his Life Death and Burial so God the Father hath exalted him in his Resurrection Ascension Session at the right hand of God and in constituting him Judge of quick and dead Jesus Christ by his Resurrection overcame all his enemies Heb. 2.14 Col. 2.15 death and him that had the power of death the Devil By his Ascension and sitting on the right hand of God he hath Triumphed openly over them and by his being appointed Judge of all he will avenge himself of all his enemies when all must appeare before that High Court of Justice from which there is no appeal So that the Lord Jesus Christ by his Resurrection Quanto humilius sese dejecit tanto sublimius exaltatus est Brent in loc is exalted above the grave by his Ascension above the earth by his sitting at Gods right hand he is advanced above the heavens and by being the Judge of all he is Exalted above Angels Principalities and Powers and as he was abased more than others he is Exalted above all others Thus in part the glorious Exaltation of Christ hath been set forth in the several degrees thereof For the further Demonstration of the Doctrine of Christs Exaltation let us consider the particulars thereof as they are contained in this Scripture and they are these three 1. God hath given him a name above every name 2. That every knee of things in Heaven and things on the earth and things under the earth shall bow to the Name of Jesus 3. That every tongue must confess
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. 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 Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
requirâ—ng sometimes the one sometimes the other when Repentance is the duty to be discharged calling sometimes for fasting weeping and walking in sackcloth and ashes nay the rending of the heart and not the garmenâ—s Joel 2.11 12. and sometimes and that very commonly for turning to the Lord nay the whole work of Repentance is in Scripture expressed by Humiliation in the promise of pardon to the penitent their Repentance is described to be an humbling of the uncircumcised heart and acceptance of the punishment of their sin Lev. 26.41 So when Rehoboam and Manasseh Repented they are only said to humble themselves 2 Chron. 12.6 33.2 And under the Gospel we read of Repentance for sin as well as from sin and 't is denominated godly sorrow which worketh Repentance 2 Cor. 7.10 Working not only as a cause but complement perfecting finishing and compleating Repentance and therefore the Apostle James requires them that draw nigh to God and clean their h art and purifie their hands that they be afflicted mourn and weep and humble themselves under the hand of God James 2.8 9 10. And the Covenant of Grace promising Repentance doth expresse it self by these two acts you shall see the evil of yo r wayes and loa h yâ—ur selves because of your iniquities and abâ—minations And I wâ—ll put my Spirit within you and cause you to walk in my ways Ezek. 36.27 31. So that according to the expressions of Scripture as well as the experiences of the Saints Humiâ—iation of the sâ—ul is an essential act and eminent part of Repentance and this is that which I in the description do denominate sense of and sorrow for sin as committed against God thereby intending to note unto you that the soul must be humbled that will be lifted up by the Lord and his humiliation doth and must consist of these two parts Conviction and Contrition sight of and sorrow for sin The first part of humiliation is A Spirit of Conviction First part of humiliation or sight of sin in every penitent soul which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul and the destruction inevitably attending the persistance in it this act of Repentance and Humiliation is no other but the Prodigals return to himself in sense of his own starving condition whil'st his fathers servants have bread enough Luke 15.17 Rom. 7.9 the arrival of the Law unto the reviving of sin in Pauls sense and feeling the communing with our hearts that we may tremble Psal 4.5 and not sin a searching and trying our ways that we may return unto the Lord a smiting on the thigh with a What have we done Lam. 3.39 the smiting of Davids heart 2 Sam 24.10 with an I have sinned against the Lord the judging of our selves that we may not be judged of the Lord the Spirit of bondage which goeth before the Spirit of Adoption In a word it is the souls serious erection of a Court in its own breast and setting conscience in the Throne and making a judicial processe to descry and determine its eternal condition in order to which 1. It spreads before it self the Law of God as that whâ—ch must be the Rule of life and reason of death and condemnation the will of God dictating duty and disswading iniquity awarding recompence according to obedience or disobedience In a word determining of men Thus do and live or thus do and dye thus I will be worshipped and you shall be rewarded in this if you transgresse you shall be thus punished the soul seeth clearly that the Law is in nature and necessity a Schoolmaster to bring us unto Christ whil'st by serious consideration of its genuine sense and due extent the soul standeth convinced this is du y enjoyned this is sin inhibited herein if I offend not only in deed and word but thought or imagination I am a Transgressor bound under guilt and the expectation of judgment thus the coming of the Law into Pauls minde becomes the revival of sin and Josiah his reading in the Law of Moses led him to the tremblings of heart and renting his garment before the Lord 2 Chron. 34.18 19. For as indeed wiâ—hout the Law there is no transgression so without the knowledge of the Law there can be no conviction ignorance of Divine pleasure is the great obstruction of Repentance and therefore the Prince of this world doth daily endeavour to blow out the light of the Word or to blinde the eyes of the sons of men that they may not see and be converted but God sends his Prophets rising up early and sending them to read the Law in the ears of men that Israel may see his sinne and Judah her transgression The first act of Repentance is the falling of the scales from off the sinners eyes the first language of a turning soul is Lord what wouldest thou have me to do So that the soul humbling self-examinant seeing the Law to be holy just and good that which must be the rule and reason of its condition it being to arraign and condemn it self becomes studious of the Law in its full sense and due extent in commands prohibitions promises and threats and sets before its eye every particular precept and pondereth the righteousnesse of that God who hath declared a curse against every one that continueth not in the Law to do it and so by the justification of and insight to the Law of God exciteth the soul to self-reflexion and is constrained to cry out What have I done whereupon it 2. Surveigheth the past course of his own life summoneth together all faculties powers and members of both soul and body to make rehearsal of his past conversation in word thought and deed and to give an exact account of their conformity or disagreement with the Law of God established and rule by which it must be judged and now he communeth with his hearâ— considereth his ways examineth him â—lâ— makes an exact comparison of his life with Gods Law layeth the liâ—e close to h s carriage and so convinceth himself of his deviations and â—rregularities insomuch that sin reviveth and he dyeth guilt appeareth and grief and shame aboundeth his own heart condemns him as disobedient and a Transgressor of the Law that he is constrained to câ—y out What I shâ—uld do I have not done and I have left undone what I ought to have done Rom. 7.19 I have sinned against the Lord if God be severe to mark what is amisse I cannot abide in his presence for I have not only offended in part of his holy Law and broken the least of his Commandments but I have violated the whole Law and am a Transgressor against every Command nay he cometh on this consideration to be convinced of his anomy and ataxy the pravity of his nature that enmity to the Law which is implanted in his very being and that irregularity whereby
2 Thess 1.8 9. is Annihilation by reason 't is said The wicked shall be destroyed But to remove this remember 1. The same infinite power of God which preserves Angels and men vessels of mercy to the glorifying of his grace Rom. 9.22 23. can preserve Devils and wicked men vessels of wrath to the glorifying of his justice and God will do so by reason his mercy annot contradict his justice and truth Christ who at the last day will judge others for unmercifulness best knows what it is to be merciful and it concernes us to credit the verity of his sentence in my Text though upon harkening to the shallow reasonings of flesh and blood we may be apt to apprehend severity in it but as Gregory sayes truly He that cannot find out a reason of Gods doings may easily finde in himself a reason why he cannot finde it out 2. The destruction mention'd is rather in a continual fieri than in facto esse in a perpetual doing never finally done the living of the wâ—cked in hell is a dying life and their dying is a living death one arme of Gods power is alwayes bearing up what the other is alwayes beating down 3. They shall be destroyed in a moral not in a natural sense a man that is dead in Law may live a natural life but is deprived of that whâ—ch before was due to him the wicked have their b ings in hell but are deprived of all that which makes to their well-beings sequestred from the fruition of God and all comfort with him who is the Fountain of life instead of which they cannot be freed from all that tends to their ill-beings Christ sayes expresly they must depart into everlasting fire and everlasting punishment therefore certainly not to be annihilated but to abide and remain in torment For 1. He that shall be everlastingly punished must needs remain in being everlastingly his punishment cannot continue when he is not Non entis nulla sunt praedicata Ejus quod falsum est nulla potest esse scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut Philopon in Arist he that hath an end cannot be punished without end after he ceaseth t be so that if the wicked should be annihilated or absolutely destroyed and deprived of being then nothing should be tormented with the never-dying worm if the worm dye not it must live in some subject and nothing should dwell in unquenchable fire as the Scripture affirms there shall Again 2. Men as well as Devils may have their essence and being eternally preserved and yet not inherit eternal life but remain in a moral condition of eternal death for eternal life promis'd and purchas'd in Scripture does not only note our physical or natural being in life but chiefly our moral well-being in bliss and happiness and therefore eternal death does not deny wicked men being naturally alive but their being morally alive they live indeed but miserably in a condition absent from all comfortable good present with all evil there shall be weeping and wailing and gnashing of teeth for ever Mat. 8.12 therefore there shaâ—l some be who shall so weep c. and they are the wicked that shall still remain in these remaining torments beyond expression which are called the Second death not that this death is a consumption of their persons an absolute wasting of their substances as to the continuance of their beings for though they seek to have their beings destroyed yet they shall not finde their desire accomplished yet as 't is said of Roger Bishop of Salisbury Revel 9.6 Vivere noluerit mori nescierit Nulla major aut pejor mors quam ubi non moritur mors Aug. in King Stephens time he would not have lived that life in Prison yet could not dye they would be annihilated and cannot but this which is the worst death is a deprivation of all the comfortable good of life natural spiritual and eternal with an infliction of the greatest evil the wicked are then suâ—ported and capacitated to lie groaning under for ever Thus for the Confirmation of the Point wherein we have had likewise imply'd a confutation of the most considerable Adversaries to this infallible Doctrine of Hell there remains III. A short Application to be enlarged in your meditations learn hence III. Application 1. To feare sin and its sad consequent Hell the clear evidence of an eternity and extremity of hell-tortures should stir up in us an holy affection of fearing God and being affraid by reason we are guilty of eternal vengeance the truth is we should be so afraid of sin and hell as to be afraid of nothing else if we would copy out in our practice the Lesson Christ commands Mat 10.28 viz. Fear not them which can kill the body but are not able to kill the soul but rather feare him who is able to destroy both soul and body in hell yea I say unto you Fear him Christ repeats his precept Luke 12.5 that it may not be forgotten an urgent necessity lies upon us to pass the time of our sojourning here in feare 1 Pet. 1.17 Phil. 2.12 we must work out our own salvation in feare and trembling we may we ought to feare the pain of losing the sight of Jehovahs blessed face and favour for this is a filial affection consistent with the greatest love he that truly loves God Res est soliciti plena timoris Amor. Jeanes Schol. Practic Divin will solicitously fear nothing so much as to displease and lose him Yea and though we may not with an irrationl or selvish uneffectual slavish fear which dishonour-God feare the pain of sense yet because hell-torments are such extream and eternal violations of the Primitive integrity of our nature we may and ought also wâ—th a rational fear to be afraid of the pain of sense but not immoderately and immeasureably more than we are afraid of sin which is a worse evil in its own nature than hell it self for all the evil that is in hell doth arise from sin as the mother of it Oh! if we should but hear the bitter complaints of those suffering in Hell for their sinâ— I need not then I might hope perswade the stoutest to be afraid of sin and hell for our eares would even tingle our hearts tremble our blood curdle and our spirits as it were congeal to yee at the noise of their most horrible lamentations Learn 2. To flee speedily from sin by real Repentance having this warning to fl e from the wrath to come which will inevitably seize upon impenitent sinners Oh! let 's all learn of our Saviour and Judge from this consideration to bring forth fruits meet for Repentance Mat. 3.7 8 12. his reason is in effect the same with this Doctrine viz. Every fruitless Tree is cast into the fire unquenchable fire yet of our selves we can bring forth no acceptable fruit till we be ingraffed into Christ the true Vine
how chearful in our spirits how should we welcome death how should we long til these Tabernacles of dust were crumbled to nothing when affliction comes how should I rejoyce in that I believe that all shall work for good because I love God with what a quiet spirit should I passe through the great Wildernesse of this World The devil knows if he can but beat you from this sort he will quickly beat you out of all other sorts Let the Word of God come to you with much assurance 1 Thes 1.4 5. With the full assurance of understanding Colossians 2.3 you must not understand there he speaks in reference to their persons to assure them they were the children of God but that their faith had a good foundation in it self that this was from God the truth of a good assurance in judgement Take this further advice If you would keep up your faith be true to your faith be sure you live well you will alwayes finde men make shipwrack of a good conscience and of faith together 1 Tim. 6.10 21. 2 Tim. 3.8 1 Tim. 1.19 Remember the Apostles advice Rom. 12.2 Be not conformed to this world but be renewed in your minds that you may prove what is the good and acceptable Will of God Never fear it while thy mind is but willing to be rul'd by God while thy soul is teachable and tractable this will give thee evidence this book is from God except melancholy overcome thee which leads men to be Scepticks except in that case which is the proper effect of a mans body and must be cured by physick but let a man have a mind to live well and to be rul'd by the Word the Bible is the best thing in the World to such a one I might have spoken to a case of conscience concerning the assent of Christians to the Word of God that it is not equal in all nor equally in the same person alwayes and that a man may really believe that in the general of his life which at some particular times he may doubt of and a man may not be fully satisfied in the truth of the Scriptures yet that man may really live under the power of it To conclude all with this since we have this reason to believe the Scripture is Gods Word then never wonder that you find Ministers Parents Masters to presse real piety upon you and see what great reason you have to entertain it Alas it may be you wonder we Preach and presse Religion we are verily perswaded if you do nor love this Religion you will be intolerably miserable and we have so much compassion for you that since we know this to be Gods Word better to be burned in the hottest fire than to lie in those torments We know since God hath said it there is no comfort too great to them that comply with it no judgement too terrible to those that will oppose it therefore you cannot wonder if we do from day to day presse it upon you Consider if it be Gods Word then the threatenings are true and the Promises are true and you shall either have the promises or the threatenings within a while God knows which of us shall be next for 't is but a little while before death and judgement come then either Come ye blessed or Go ye cursed As a man hath wrought so he shall have for he will render to every one according to what he hath done in the flesh therefore knowing the terrour of the Lord we perswade you we know this is of Divine stamp and Authority I conclude all with the 20. of the Acts 32. c. And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified MANS CREATION IN AN HOLY BUT MVTABLE STATE Eccles 7.29 Lo this only have I found that God hath made man upright but they have sought out many inventions IN these words you have the result of a serious inquiry into the state of mankind In the verse immediately foregoing the Preacher speaks his own experience touching each sexe distributively how rare it was to meet with a wise and good man how much rarer with a prudent and vertuous woman so he must be understood though these qualities are not exprest then in the Text gives this verdict touching both collectively tending to acquit their Maker of their universal depravation and convict them Lo this only have I found c. The words contain two Propositions The first touching mans perfection by his creation God made c. The second touching his defection by sinne but they have sought c. Together with a solemn Preface introducing both and recommending them as well-weighed truths Lo this only have I found c. q. d. I do not now speak at randome and by guesse no but I solemnly pronounce it as that which I have found out by serious study and diligent exploration That God made man upright c. The Termes are not obscure and are fitly rendered I find no considerable variety of readings and cannot needlessely spend time about words Only in short By man you must understand man collectively so as to comprehend the whole species Making him upright you must understand so as to refer making not to the adjunct only supposing the subject pre-existent but to both subject and adjunct together and so 't is mans concreate and original righteousnesse that is here meant By inventions understand as the antithesis doth direct such as are alien from this rectitude Nor is it altogether improbable that in this expression some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression Many inventions seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include truth is but one falshood manifold God made man upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. simple plain-hearted free from all tortuous windings and involutions so the word rendred upright in the Text doth signifie and Jeshurun derived therefrom which God thought a fit name for his people Israel the seed of plain-hearted Jacob to be known by answerably whereto Nathanael is said to be a true Israelite in whom was no guile John 1.47 Such man was at first now in the room of this simplicity you find a multiplicity he was of one constant uniform frame and tenour of Spirit held one straight direct and even course now he 's become full of inventions grown vafrous multiform as to the frame of his spirit uncertain intricate perplexed in all his wayes Sought out this notes the voluntarinesse and perfect spontaneity of his defecti n 't was his own doing God made him upright he hath sought out means to deform and undo himself The words thus opened afford us two great Gospel-truths Doctrine 1 1. That God endued the nature of man
take off the veile from the Text in a short explication By one man and him we may consider 1. His name Adam and this comprehends his person sex and kind 2. His order he was the first man 1 Cor. 15.45 3. His person in the individual And so Original sin properly is not derived from the proximate Parents but the prime-parent 4. His nature Adam was one non tantum in individuo sed in specie one comprehending the whole root representing the whole stock the seed and generation of man-kind so Adam is taken for the species of man Sinne The Apostle here speaks of sin not sins as if he would precisely determine it of that one root of sin distinct from those many following fruits this sin hath been the Original the incentive the cause of all sinne this sinne stained the world Entered into the world viz. by propagation sin entered like death Now death is actually propagated as he said scio me genuisse mortalem I know I beget a dying child a child subject to death sinne entered not by example but generation The World By the world we must not understand terrenam corpâ—ralem vitam the pleasure and delights of the world for the Saints are crucified to the world in this sense Gal 6.14 and so Original sin should not seize on believers Nor 2. In locum mundi for as Pareus observes the Angels first sinned and sin first entred by them into the place of the world Nor 3. In Paradisum into Paradise for sin was first committed by Eve in Paradise But 4. We must understand the inhabitants of the world Vniversum genus humanum all man-kind Martyr Gorranus as Mart. Gor. And death by sinne The query among Divines is what this death is Some suppose the death of the body as Ambrose some the death of the soul as the Pelagians but as Haymo observes mors animae corporis in omnes pertranstit the death both of soul and body passed on all for as Origen saith Orig. Mors corporalis umbra est spiritualis the death of the body is only the shadow of the death of the soul so that by death in the Text we must necessarily understand the death of soul and body with all the antecedents and consequents of both Willet sicknesse weaknesse corruption guilt horrour despair Death passed upon all men Corporal death on all the most holy most flourishing most probable to live spiritual and eternal death on all men in the sentence not in the execution Rom. 3.19 the sentence is reversed the execution for ever forborn to believers For all have sinned For the opening of this I shall only give you the glance of Musculus In Adam omnes fuimus in lumbis ejus c. we were all in the loynes of offending Adam from that masse we sprung and therefore as Levi paid tythes in the loyns of Abraham Hebrews 7.9 10. so it is no wonder if we being in the loyns of Adam are found sinners in him Doct. Now the mournful truth that the Text presents us with is this viz. That our first Parent by his transgression hath left an unhappy portion of sinne and death to all his posterity thus much the Text expresseth thus much it confirms we have this unwelcome entail from our first Parent Concerning death I shall not dilate because the shade of death doth alwayes accompany the body of sin but I shall only insist on that part of our portion sin We are entituled to Adams sinne 'T is a derivation from the root to the branches as poyson is carried from the fountain to the Cistern as the children of Traytours have their blood tainted with their fathers Treason and the children of Bond-slaves are born in their Fathers condition Omnes in Adamo peccaverunt Aug. quia omnes unus ille fuerunt Aug. All were entangled in Adams sin because all were folded up in Adams person And the same Father in another place Traxit reatum homo quia unus erat cum illo à quo traxit Man drew down guilt upon himself because he was one with him from whom he drew it Greg. And it is an excellent observation of Gregory Genus humanum in parente primo velut in radice putruit Man-kind putrified in the first parent as in a root Adam is as the poysoned root and the clusters are envenomed because the root was poysoned had Adam stood and preserved his perfection his glory as a royalty had descended to his seed to man-kind but by his offence forfeiting his beauty and contracting on himself both guilt and an universal loathsomenesse both losse and loathsomnesse he transmits to his posterity and it is upon his breath that every child that comes into the world sucks in poyson with his first breach and is no sooner a living creature than a deformed sinner This truth we find early confirmed in the world so Adam begat Seth according to his own likeness Gen. 5.3 non ad similitudinem Dei sed ad similitudinem sui Brockman and it is very considerable the Original phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his image in his likeness the word is as it were redoubled to set the greater brand upon corrupt nature in his image nay in his likeness And to shew the necessity of our drawing corruptness from Adam holy Job expresses it by a quick and smart interrogation Job 14.4 Nay th s truth David seems to bedue with tears and deplore with sighs Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me In the times of the Gospel this spot is more clearly discernable and from whence we received the contagion Rom. 5.19 By God we are creatures by Adam we are sinners so that Text By one mans disobedience many were made sinners And so most remarkably 1 Cor. 15.49 And as we have borne the image of the earthly c. Nor is that gloss of Cyprian upon the place to be over-passed Imaginem terreni portavimus Cypr. peccandi propensâ—â—nem mortem imaginem caelestis portemus constantiam in sanctitate instaurationem ex morte corruptione ad vitam immortalitatem i. e. We have borne the image of the earthly Adam a propensity to sin and death let us bear the image of the heavenly a constancy in holiness and instauration from death and corruption to life and immortality I shall only adde one Scripture more Ephes 2.3 We were by nature the children of wrath as well as others Now there are three things which are considerable for the dispatch of the doctrinal part of the Text. 1. To demonstrate more particularly the transmission of Adams sin to us Now Adams sin is transmitted to posterity two wayes 1. By imputation 2. By inhaesion the guilt and the stain of his sin is propagated to all his posterity Particle 1 1. The sin of Adam is derived to us by way of imputation and that upon a double demonstration may be evidenced
and more deadly than death it self Jer. 10.24 Correct me O Lord but not in thine anger Apprehensions of wrath were the dregs in Jobs Cup. Job 14.13 O that thou wouldest hide me in the grave and keep me in sec et till thy wrath be passed over He cannot stand in the face of Gods wrath though he knew it was passing and not abiding wrath and therefore begs a hiding anywhere and in the very grave till that wrath be over who then shall dwell with abiding wrath John 3.36 With eveâ—lasting burnings Isa 33.14 with fire and brimstone and tempest that hath â—atred in it Psa 11.5 6. 5. What the Lords glory is when it is proclaimed and passeth forth in a way of grace only in a little more lustre and brightnesse Moses needs putting in a clift of the Rock and to be covered with the Lords hand while the Lords glory passed by Exodus 33.22 Peter is swallowed up at a glimpse of the power of Christ Luke 5.8 Depart from me for I am a sinful man oh Lord what then when he speaketh in his wrath and vexeth in his sore displeasure Psal 2.5 6. What the Lords wrath is passing upon others All the children in the house tremble when the rod is taken down though not with respect to themselves but their fellows only Take a man whose heart is touched with the sense of the Lords greatness and that will be his temper Isa 2.19 They shall go into the holes of the rocks and into the Caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth 7. What the Lords wrath is only hanging in the threatening His rebukes made both the eares of Eli to tingle 1 Sam. 3.11 2 King 21.12 There is a terrour when a Prince convenes and rates his Rebels for their conspiracies and insurrections against him though not yet brought to the barre or block Hab. 3.16 When I heard my belly trembled my lips quivered at the voice rottenness entered into my bones c. Josiah his heart was tender 2 King 22.19 When he heard what the Lord spake against Jerusalem and against the inhabitants thereof 8. What Christ himself did under the sense of this wrath to be poured forth Col. 2.9 Heb. 12 2. though supported with all the fulnesse of the Godhead dwelling bodily in him and saw the glory beyond and the certainty of his resurrection and the fruits of the travels of his soul that should be yet sweats Luke 22.44 and that clods of blood to the very ground prayes and that with strong cries and teares that if possible Heb. 5.7 Luke 12 50. this cup might passe Though other considerations made him drink it chearfully yet nature droops and cannot bear up under this burden Those pills are very bitter that very health it self doâ—h hardly sweeten You that are yet in the mire of meer nature steep your thoughts in these things that ye may have a little taste what an evil and bitter thing it is that Gods wrath and displeasure is out against you But this is not all God may be displeased and very highly with his own people Isa 47.6 I was wroth and polluted mine inheritance viz. dealt with it as if a polluted and unclean thing 2. God reckons and will deal with men and women found in their natural estate as his enemies Gods tender-hearted servants have not been able to bear the apprehension of this Job 19.11 He hath kindled his wrath against me and counteth me to him as his enemies the plural number encreases the sense as his deadly enemy He that takes the Bible and carefully turns it over and considers the contents thereof and what he hath said of those he reckons his enemies will have a further glimpse of the dreadfulnesse of this condition Nahum 1.2 He reserveth wrath for his enemies that is he hath built and made wide the storehouses of hell that there might be wrath enough in due season to be drawn forth for them Luke 19.27 Those mine enemies that would not that I should reign over them bring hither and slay them before me Isa 1.24 Ah I will ease me of my Adversaries and avenge me of my enemies Heb. 10.27 Judgement and fiery indignation shall devoure the Adversaries And this must be applied to both sorts of enemies 1. Close That go closely on in wayes of sin secretly correspond with the Divel and his temptations and their darling lusts and will not lay the bucklers down though they smile in the Lords face and Isa 58.2 Seek him dayly and dâ—light to know his wayes as a Nation that doth righteousness and forsaketh not the Ordinances of their God Flatter him with their lips and lye to him with their tongues Psal 78.36 2. Open enemies that proclaime and declare warre against heaven that do and will do what they please let the Lord say and do what he will to the contrary As Pharaoh Exod. 5.2 Who is the Lord that I should obey his voice Psal 12.4 Our lips are our own who is Lord ov r us Luk. 19.14 His Citizens hated him and sent a message after him saying We will not have this man reign ver us And understand when the Lord so deals with this sort of sinners he takes a kind of comfort in it Ezek. 5.13 Thus my anger shall be accomplished and I will cause my fury to rest upon them and I will be comforted To others the Lord distributes sorrows with sorrow and speaks of himself as grieved when he puts them to grief Judg. 10.16 Lam. 3.33 Isa 63.9 But here he is comforted in making them the resting place of his fury Prov. 1.26 The heat and height of his fury poured forth upon incurable sinners is comfortable and pleasing to him Isa 30.32 In every place where the grounded staff shall passe which the Lord shall cause to rest upon him it shall be with Tabrets and Harps Vengeance on such is musick and delight to the Lord Rev. 18.20 and to his people This is the first and not the meanest part of the misery of faln man that he is under the Lords wrath that is such as God is displeased with and will reckon and deale with as his enemies 2. Every natural man and woman is exposed to and under the Curse of the Law Is this nothing to have the Word against thee Job 13. â—6 and to have the Lord write bitterly against thee in that very Book which is the storehouse of comforts and supports to others Dreadful is that language of Ahab concerning Micaiah 1 King 22.8 There is yet a man by whom we may enquire of the Lord but I hate him for he doth not prophesie good concerning me but evil So that language of a natural mans heart Gods mind is in that book but I cannot abide to read therein or to hear it opened and applied by a lively rowzing Preacher for it only raises stormes and tumults in
is wrath in Domestique relations And wrath as terribly mixeth in Publick Relations Ministers preach not oversee not are not ensamples to the flock have not experience nor ability or care rightly to divide the Word of truth and muzzle the gain-sayer Misled themselves and mislead others c. Magistrates mind not the things of Christ are tight and vigilant over the good indulgent to the evil Beare the sword in vaine c. Such vials there is much wrath poured through 5. Upon the holy things of God and of his people Ours come not with acceptance to God The Lords not with savour closenesse authority c. to us The very book of the Covenant needs sprinkling Heb. 9.19 The Law which is pure and clean Psal 19.8 9. is made a killing letter 2 Cor. 3.7 The Gospel which is the grace of God bringing salvation Tit. 2.11 is made a savour of death unto death 2 Cor. 2.16 the Lords Supper an eating and drinking judgmsnt to our selves 1 Cor. 11.29 and Christ himself is made for falling Luke 2.34 and a stone of stumbling and rock of offence 1 Pet. 2.8 without Christs blood taking away sin the very book of grace had never been opened Rev. 5.4 and though the choicest in it self being opened would never have been useful unto us and sorer wrath cannot be than to curse our very blessings Mal. 2.2 and the very means of grace that they shall be uselesse and for judgment 6. Upon the whole man the person is under the effects of wrath 1. Inslaved to the Divel This is plain 1. From the Scriptures Else converting gracâ— could not a Col. 1.13 deliver from the power of darknesse nor men be said when b 2 Tim. 2.26 God gives repentance to recover themselves out of the snare of the Divel that were taken captive by him at his will 2. From the likenesse of mans work with Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of a Trade are ordinarily of a company together but here the rule failes not 1 Joh. 3.8 He that committeth sin is of the Divel that is by doing the same work discovers himself of communion with and in thraldome to him The first finders of a Craft are Fathers and Successors and Imitators in the Craft are called children Gen. 4.20 we naturally and freely do the Divels work John 8.44 The lusts of your Father ye will do and have no minde to the Lords work nor can brook the same to be done circumspectly and exactly by others Acts 13.10 Thou child of the Divel enemy of all righteousness 3. From the community of principles the very mind and will of Satan is engraven upon our spirits and expresse themselves inefficacy and obstinacy of sinning These principles are Satans image instead of Gods 4. From the natural mans subjection to the guidance of Satan regenerate persons are led by the Spirit but Satan filleth the hearts of natural men He had possession of Judas his heart and by a piece of mony rides deeper into him and prevails to engage him to betray Christ This is a lamentable branch of the natural mans misery 2. He is banished and separated from God both from conformity to and communion with him and doth electively banish and cast himself forth of the Lords presence This appears 1. From the former point viz. mans fellowship with Satan there cannot be fellowship with God and with Satan together These communions are inconsistent in the same Spirit at the same time in a reigning intense degree 2. From Gods end and his Apostles and Ministers in the writing explanation and application of the Scripture 1 John 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. Were this fellowship already in the state of nature there needed not this means of rebringing into fellowship with God Defiers of the evil one with their mouths are not the lesse in league with him in their hearts 3. From the language of the carnal heart Job 21.14 Depart from us we desire not the knowledge of thee This they speak internally and the desire of their souls is to be rid of God notions of God are a saplesse and burdensome piece of knowledge Rom. 1.18 They did not like to retain God in their knowledge To banish our selves is the heighth of mans sin and folly and to be banished the heighth of the Lords wrath and of mans misery Now do we know what a man loseth in the losse of God that is impossible for any created understanding to conceive The world is a Dungeâ—n without the Sun the body a carrion without the soul but neither so necessary as God is to the soul A taste of the goodnesse of God made the world and the lives of the Martyrs nothing to them Psal 30.5 In thy favour is life Psal 63.3 Thy loving kindnesse is better than life The very heaven of heaven lies in the enjoyment of God and the hell of hell in the losse of him The losse of him is the losse of the Fountain from which all kinde of good doth or can come The losse of the cause is the losse of all the effects of all the blessed affections influences and promises of God The losse of all those blessed hopes that fill the soul with joy unspeakable and full of glory No prayer praises faith love fear or any spark of other grace are to be found in truth upon the hearth of that heart Now the person in league with the Devil and banished from and without God in the world must needs be miserable and accursed 3. He is discontented and unprofitable in every condition Rom. 3.12 They are altogether become unprofitable The Holy Ghost makes a natural man of no more use than rotten things which we cast forth to the dunghill for their unprofitablenesse This is a dreadful ruine that a creature so excellent should become unprofitable to others and very far from comfort to himself in any condition The wife having all for use and the husbands heart hath nothing because not the authority dominion and disposition which is proper to the husband Israel have bread and quailes from heaven and water from the Rock that followed them a table everywise furnished for need and for delight and yet grumble because not meat for their lusts Many have all things very good and the wisdome of heaven could not carve fitter and better things and yet all not good enough Let sin creep in and Adam will not be content in Paradise or the Apostate Angels in heaven but leave their own habitation Go from God and take thy leave and farewell of contentment and satisfaction 4. He is grown a Wolf and Devil to his brethren Biting and devouring Gal. 5.15 tearing pulling catching at advantage flying upon the necks of the weaker Men execute much of the wrath of God in these feuds among themselves so that the Caution is
enough you will finde conversiâ—n expressed by regeneration Joh. 3.3 Except a man be born again c. Mark we must not only be reformed but regenerated Now because generation is an ordinary work of nature and often falls out in the course of second causes therefore 't is expressed by the Metaphor of resurrection Ephes 2.5 But that which hath been may be againe therefore 't is called a Creation Eph. 2.10 we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his workmanship 2 Cor. 4.6 2 Cor. 5.17 Psal 51.10 yea further 't is expressed by victory 1 Joh. 4.4 or the beating and binding the strong man by one that is stronger than he Luk. 11.21 22. by bringing into Captivity every proud thought 2 Cor. 10.5 All these expressions doth the Scripture use to set out the mystery of grace one expression may not enough be heeded and therefore are many types and figures of it used that what is wâ—nting in one notion may be supplied by another as let us gather them up a little there must be not only light in the mind but the heart must be moved and that not a little stirred but changed fashioned anew born again and because generation supposeth a previous disposition in the matter not only is it called regeneration but the term resurrection is used in which the matter is wholly unprepared but yet because still here is matter to work upon therefore 't is called Creation which was a making all things out of nothing God works faith where there is no faith and repentance where was no repentance and calls the things that are not as though they were but now because sin makes us worse than nothing and as in Creation as there was nothing to help so there was nothing to resist and hinder therefore 't is expressed by victory implying the opposition of Gods work and the resistance that there is in the heart of man till it be over-powered by grace 2. The next proof is from those assertions whereby all power is denied to man to convert himself to God or to do any thing that is spiritually good as when 't is said he cannot know 1 Cor. 2.14 he cannot believe Joh. 6.44 he cannot obey Rom. 8.7 nay to instance in single acts he cannot think a good thought of himself 2 Cor. 3.5 he cannot speak a good word Mat. 12.34 How can ye being evil speak good things he cannot do any thing John 15.5 He doth not say nihil magnum but nihil not no great thing but without me ye can do nothing Well then when man can neither know nor believe nor obey nor think nor speak nor do any thing without grace surely man is without strength wholly impotent and unable to turn himself to God But here is an Objection If it be so how can these things stand with the mercy of God as the Creatour of man kind to require the debt of him that is not able to pay with the Justice of God as the Judge of the world to punish him with eternal death for the neglect of that which he could not performe or with the wisdome of the supreme law-giver to exhort him by promises which hath no power to do what he is exhorted unto I answer to the first God doth not lose his right though man hath lost his power their impotency doth not dissolve their obligation a drunken servant is a servant and 't is against all reason the Master should lose his right to command by the servants default a Prodigal debtour that hath nothing to pay yet is liable to be sued for the debt without any injustice God contracted with us in Adam and that obedience he requireth is not only due by Covenant but by Law not only by positive Law and contract but by immutable right 't is harsh men think to suffer for Adams fault to which they were not conscious and actually consenting but every man will finde an Adam in his own heart the old man is there wasting away the few remaines of natural light and strength and shall not God challenge the debt of obedience from a debtour that is both proud and prodigal we are proud for when we are miserable we think our selves happy and when we are poor we think our selves rich and when we are blind we conceit our selves very seeing and when we are naked we think our selves well clad Rev. 3.17 and therefore God may admonish us of our duty and demand his right if for no other reason but to shew us our impotency and that we may not pretend that we were not call'd upon for what we owe and as man is proud so he is Prodigal we spend what is left and throw away those relicks of conscience and moral inclinations which escaped out of the ruines of the fall 2. As to the second How God can with justice punish him for the neglect of what he could not do I answer our natural impotency is voluntary We must not consider man only as impotent to good but as delighting in evil and loving it with all his heart as man cannot so he will not come to God John 5.40 our impotency lies in our obstinacy and so man is left without excuse we refuse the grace that is offered to us and by continuing in sin increase our bondage our inveterate customes turning to another nature 3. As to the last how God can exhort and perswade us For answer suppose we should say This is only for the elects sake who certainly are the called according to purpose Rom. 8.28 whereas others are called obiter by the by and as they live intermingled with them if the elect did dwell alone and were a distinct community by themselves the objection were plausible but they are hidden amongst others and therefore the Reprobate have the like favour in the external means with them the world standeth for the elects sake yet the Sun doth not shine upon them alone nor the showres fall upon their fields alone or let me illustrate it thus The sun shineth though blind men see it not the raine falls upon the Rocks and Mountains as well as the fruitful Valleys so are exhortations of duty promiscuously rendred to good and bad this might be answer enough but that which I rather say is that these exhortations have their use for they carry their own blessing with them to them to whom God means them for good the word has a ministerial subserviency to the power of God as when Christ said Lazarus come forth it raised him out of his grave as for others that are not converted by them 't is for their conviction and to bridle their fiercenesse and a means to civilize them and keep them from growing worse whereby many temporal blessings do accrue to them as Pagan Rome flourished in all manner of vertue and successe as long as moral precepts were in force but of this more in the next objection 2. Objection If man be so altogether without strength why do ye presse him
better Covenant established upon better promises But I must explain it before I admire it The Gospel Covenant is that whereby God upon the condition propounded of faith in Christ promiseth remission of sins in his blood and a heavenly life and that for this end that he might shew forth the riches of his mercy * Camero Here I shall propose the same considerations as in the former Covenant only still something more and more comfortably considerable in the consideration of the persons contracting namely God and man according to the proposed method 1. Consider Gods gracious condescention And now Beloved that I have named Gods gracious condescention were my heart but duly affected with it it would constrain me to stop and put in a large Parenthesis of admiration before I should speak a word more Will God after the loss of the natural communion wherein he created man will God when man dâ—eads his Majesty and trembles at his revenging justice will God then as a merciful Father enter into a Covenant of peace with poor undone sinners affrighted with the sense of sin and wrath O the incomprehensible â—ondescention of such unsearchable riches of grace that grace should abound according to sins abounding when sin over-flow d all its banks that God should make a way thorough the deep into the heavenly Canaan never can we enough admire such Extasying grace This is the first thing considerable 2. The second thing considerable is the duty which God requires in this Gospel Covenant and that is Faith faith whereby we embrace the remedy offered us We want a pardon and nothing but faith can receive it we want perfect Righteousnesse and nothing but faith can furnish us with it we want that which may make this Covenant effectual to us and make it a blessing to us and nothing can do any of these things but faith faith is the Antecedent Condition for which the Reward is given 3. The third thing considerable in the Gospel Covenant is the promise Now the promise of the Gospel Covenant is comprehended in the word Salvation therefore the Gospel is called the salvation of God Acts 28.28 And this is the great businesse of Christ to be a Saviour Isa 49.6 That thou mayst be my salvation to the end of the earth when the Angels preached the Gospel they thought they could not expresse their news in better language than to tell people of salvation that must needs be great joy to all people In short when Gospel Ministers come clad with garments of salvation as Heraulds do with the garments of their Office then Saints may well shout aloud for joy Psal 132.16 Now this promise of salvation contains all Gospel promises in it but they are reduced to these foure 1. Justification this is a priviledge which other Covenants were unacquainted with and without this what would become of poor sinful man And this may well be the first great Gospel promise I might name not some Verses but whole Chapters to prove it Rom. 4. and 5. Gal. 3. and 4. but in a word if you would know the preciousness of this promise Ask those that have but felt what sin is and they will tell you 2. The second promise contained in Gospel salvation is Sanctification Rom. 8.2 3 4. The Law of the Spâ—rit of life in Christ hath made me free from the Law of sin and death for what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit q.d. The efficacy and power of the sanctifying Spirit which gives life to believers frees us from the tyranny of sin and death and whereas the Law by reason of the corruption of our nature could not make us pure and perfect but rather kindled than extinguished corruption God hath cloathed his Son with our flesh to take away the guilt and power of sin that his perfect righteousnesse might be imputed to us and fulfillâ—d by us that we might not live according to the motion of our sinful nature but according to the motion of his holy Spirit 3. The third promise is the resurrection of the body You know the penalâ—y of sin is the death of soul and body though the soul be immortal yet its being miserable for ever may sadly be called an Eternal death Now let the guilt of sin be abolished and you do therewith abolish the punishment of it for guâ—lt is only an obligation to punishmenâ— let sin be pardoned and the sinner is freed from death and though believers dye yet it is as a corne of wheat falls into the ground they thereby obâ—ain a multiplied life John 6.54 Whoso eateth my flesh and drinkeâ—h my blood hath Eternal life and I will raise him up at the last day 4. The last promise is Eternal life a spiritual blessed and immortal life in heaven John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting life The Covenant of Grace is excellent fitted to bring us to the chiefest good Now the chiefest good consists in communion with God that was broken by sin and can never be perfectly recovered till sin be abolished therefore when the guilt of sin is taken away by Justification and the filthinesse of sin is taken away by Sanctification and the penalty of sin taken away by Resurrection then what can hinder our communion with God when we have once obtained perfect holinesse nothing can hinder us of perfect happinesse Thus you have the promise of the Gospel-Covenant which was the third considerable in it 4. The fourth thing to be considered in the Gospel-Covenant is the Mediator of this better Covenant and that is Jesus Christ God-man blessed for ever through his dignity he hath purchased salvation Hebr. 9.12 14. By his own blood he entred in once into the holy place having obtained Eternal Redemption for us how much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God c. And he is not only the Author of Eternal salvation by his merit and efficacy but the most absolute example and pattern to us how we should walk that we may obtain his purchased salvation Rom. 8.29 God did predestinate us to be conformable to the Image of his Sonne that he might be the first born among many brethren 1 Cor. 15.49 And as we have born the Image of the Earthly we shall also bear the Image of the heavenly And this is the only Covenant whereof Christ is Mediator the first Covenant needed no Mediator the Old Covenant as Legal take it without its sprinkling of Gospel and so chiefly Moses but in all respects meer men were Mediators but of the New Covenant Christ was Mediator but this I shall leave
therefore without hope Nay the same with Devils who have no Mediator interposing on their behalf to God but as they sinn'd with a Tempter so they perish without a Saviour this is their misery and shall this be any of our choice 3. Your condition is hereby rendred in this respect worse than theirs in that you despise that mercy which they were never profered The danger of this sin you may find awakeningly set down by the Apostle Hebrews 2.3 Hebr. 10.28 29 30. Hebrews 12.25 Vse Be perswaded then to make use of Christ in all his Offices in whom you have an universal antidote against all discouragements Heb 12.24 Are your consciences alarum'd with the thunder of Scripture-threats and curses of the Law fly to that blood of sprinkling the voice whereof is much louder than the cry of your sinnes John 3.14 Are you stung with the sense of your corruptions look up to Christ as your Brazen Serpent that he may cure these wounds and deliver you from death 1 John 2.1 Heb. 4.14 16. Are you discouraged from prayer because your prayers have hitherto been so sinfully defective consider the Intercession of Christ and take encouragement from thence Are you afflicted with your own unteachablenesse look up to him as the great Prophet sent of God and beg of him the inward and effectual teachings of his Spirit and he would speak as powerfully in his Word to your dead hearts as he once spoke to dead Lazarus John 12.43 Are you disquieted with doubts and feares in respect of your own perseverance though temptations are boysterous Col. 1.11 and corruptions violent look up to him who sits at the right hand till all his enemies become his foot-stoole that he would strengthen you Are you full of feares because of Zion the afflictions dangers Psal 110.1 Col. 1.21 enemies of the Church remember he is the Head over all things to the Church In a word whatever your afflictions or troubles are the Mediation of Christ is a sufficient relief and therefore sit not down dejectedly mouring Gen. 21.19 like Hagar weeping at the fountaine side OF CHRISTS Humiliation PHILIP 2.8 He humbled himself and became obedient unto death even the death of the Crosse THis Chapter begins with one of the most pathetical and powerfully pressed Exhortations that we meet with in the whole Scripture The Apostle is in one of his high streins and raptures of Rhetorick conjuring the Philipians as it were by all that they accounted dear and precious unto brotherly unity and amity Nullus jacentem suscitat nisi inflexione sui Nierem and to this end to humility of minde and a mutual condescension He that will lift up and embrace another that is fallen must himself stoop down and because men are rather drawn by example than driven by precept he propounds to them a pattern beyond all parallel Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation c. As if he had said Jesus Christ was as high as the highest coequal with God it was his right to stand upon even ground with his Father and without any wrong to him might have pleaded his Peerage and yet he strangely humbled and abased himself here is your Copy How lowly should Christians be seeing humanity the form of a servant nay death it self were not accounted too low for their Lord Christ himself hath just such another Argument John 13.14 If I your Lord and Master have washed your feet ye ought also to wash one anothers feet Let no Christian stand upon his pantofles seeing Christ humbled himself and became obedient to death the death of the Crosse In which words we have 1. The depth of Christs humiliation 1. Specified death 2. Aggravated even the death of the Cross 2. The Manner of his humiliation where we may note these two remarkable circumstances 1. His voluntarinesse he humbled himself 2. His obedience he became obedient unto death The Scripture hath observed to us these three special steps of Christs humiliation 1. He stoop't down to become a man 2. He condescended to put his neck under the yoke of the Law 3. He appeared in the likenesse of sinful flesh 1. He stoop't down to become a man he left the warme bosome of his Father and took himself lodgings in the womb of a Virgin he strip't himself of his Robes of glory to put on the course home-spun and thread-bare tatters of a fraile humanity and he that thought it no robbery to be equal with God submitted to an estate lower than some of his own creatures this is the first Riddle in the Apostles great mystery of godlinesse God was manifest in the flesh And sure 1 Tim. 3.16 that the most magnificent Monarch in the world should become a Toad that the whole Host of Angels should be degraded into worms that this goodly frame of the Creation should be unpinned and annihilated or crowded into the narrow compasse of one single aâ—ome is infinitely a lesse wonder than for God to become a man had Christ been made an Angel it had been infinitely below himself and yet then he had remain'd a spirit and stayed something nearer home but he cloathed his Divinity with a body the Word was made flesh he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was made in the likeness of men Ver. 6. He emptied himself of his credit to become a man was so much beneath him that upon the matter it undid him in point of reputation The greatest step of Christs humiliation was his Incarnation for that being man he should dye is nothing so astonishing a wonder and inconceivable as that being God he should be made a man 2. He condescended to put his neck under the yoke of the Law God saith the Apostle sent forth his son made of a woman Gal. 4.4 and though that be very much yet there is more added made under the Law Though every man that is born of a woman every mothers childe among us be necessarily subject to a Law and it is no condescention it s no whit below the greatest Prince on earth that gives Laws to many thousands yet this was a very great submission in Christ Adam while he continued in a state of integrity and perfection was then under a Law and did not yield or abate any thing of his right by it the blessed and glorious Angels continue under an obligation to obedience and they do not by this lose any of their birth-right for a creature as a creature is indispensably subjected to the Law of its Maker by vertue of its creatureship and dependance and should any one of them attempt a disobligation it were an essay toward a prodigious and praeternatural Antinomianisme But the Son of God the Eternal and Independent Law-maker did admirably abase himself to come
respect Christ abased himself to look like a sinner Humbled himself and became obedient to death the death of the Crosse In the further Amplification of this I shall endeavour to shew three things 1. What kinde of death Christ humbled himselfe unto 2. In what manner Christ underwent that death 3. Upon what grounds Christ thus humbled himself to death 1. What kinde of death Christ humbled himself unto and this I cannot omit the Apostle having added such a remarkable Emphasis by way of reduplication Death even the death of the Cross It was not only a violent death and there 's much in that that he dyed not a natural but a violent death Nor indeed could he both because there was no sin in him to be the in-let of a natural death nor would that have been satisfactory for the sin of others It was not only I say a violent death but such a violent death as had in it a more than ordinary violence a death by crucifying which hath these three imbittering Circumstances 1. Pain 2. Shame 3. Curse 1. Pain The easiest death is painful a death-bed though a down-bed is for the most part a little ease Oh my gowty feet saith Asa O my cold benum'd body saith David O my leprous skin saith Uzziah O my pained a king head cryes the son of the Shunamite but in the death of Christ there was the pain of many deaths put together in the very dawning of the Gospel the very first time we finde the death of Christ mentioned it is set out by bruising Gen. 3.15 It shall bruise the head and thou shalt bruise his heel Isa 53.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.39 viz. his humane nature that which could be bruised It pleased the Lord to bruise him he hath put him to grief bruised him as with a Pestel in a Mortar hence was it he prayed so earnestly that the Cup might passe it was so full of worme-wood and gall and the pain so violent which he was to encounter that he screwed up his request to the highest pin if it be possible wise and resolute men do not use to complain of a little they will not cry oh at a flea-bite or the burning of a finger and some of the Martyrs have born up with such Christian courage and gallantry in death that being on the Rack they would not be loosed they were tortured Heb. 11.35 not accepting deliverance saith the Apostle the incomes and supports of Divine Grace made an abatement of their pains oh but what shall we say of the bitternesse of that death where the Author of all their strength God and man bewrayes passions how much dregs was there in that Cup which Christ was so loth to drink of Three things made Christs death so exceeding painful Optime complexionatus Aquin. 1. The piercing his hands and feet those sinnews and sensitive parts Christs body was all over excellently well tempered and so his sense admirably acute but to be pierced and digg'd through hands and feet parts so full of nerves and sinnews must needs aggravate and augment the smart They have pierced my hands and my feet Psal 22.16 was the Prophetical complaint of the Psalmist fulfilled in Christ 2. Another thing that addeth much to the pain of Christs death was the extension and distortion of his body the Crosse was a rack to him and he was stretch't as upon the Tenters for when any persons were to be crucified the Crosse you must understand lâ—y all along upon the ground till the party was nailed to it and stretch't out at his full length and afterward erected and to this the Psalmist had respect in that sad complaint of his I may tell all my bones Psal 22 17. he was so rack't that his bones were almost ready to start out of the skin 3. The death of Christ was more painful by reason of its slownesse and gradual approach Christ was from the third Compare Mar. 15.25 with 34. to the ninth houre in dying from nine in the morning till three in the afternoon six compleat houres When bloody Tyrants would make any mans death more than ordinarily painful they have devised wayes to cause a lingring death and when news was once brought to one of them that such a one was dead suddenly he cryed out Evasit he hath made an escape When death comes the slower its pace the heavier its tread the longer the Seige the fiercer the storme but this is true of Christ more than others for when they are long in dying they usually faint and their spirits abate they are brought step by step to deaths doore and dead before death but with Christ it was otherwise he stood all that while in perfect strength the vigour and acutenesse of his senses was no whit blunted or made lesse sensible of paine That is a notable Scripture Mark 15.37 39. Jesus cryed with a loud voice and gave up the Ghost and when the Centurion which stood ovâ—r against him saw that he so cryed out and gave up the Ghost he said Truly this man was the Son of God a very strange inference this man dyes and gives up the Ghost and therefore he is the Son of God The Argument one would think were strong to the contrary but here lies the strength of his reason When he saw he so cryed out and died he said he was the Son of God He very well knew that in other men strength abated leisurely their speech grew low and they used to fumble and falter and rattle in the throat but as for this man he gave such a cry at the last gasp as he never heard and thereupon infers Truly he was the Son of God 2. Another bitter ingredient unto the death of Christ was shame and this was much more than the former There is nothing so sharp and cutting so intolerable to an ingenuous and noble spirit as shame The paine of an hundred deaths is more easily undergone by such than the reproach of one Now in this respect the thieves fared much better than he did we read of no irrision no inscription no taunts or sarcasms cast upon them they had only paine to encounter Christ both pain and scorne the souldiers the Jews the very thieves flouted him He endured the Crosse Heb. 12.2 saith the Apostle and despised the shame The Crosse was it self aâ— ignominious death the death of a slave Fecinus est vincire civem Romanum scelus verbera e quid dicam in crucem tollere Cic. Zach 11.13 no Free man or man of fashioâ— was ever put to it and to this day we say of one that is hang'd He dyes like a dog yea but Christ did not only dye such an ignominious and reproachful death as this but he was sold to it and a goodly price that he was prized at the death it self was shameful the death of a slave and this was an aggravating circumstance of ignominy that he
Paul say unto you he affixeth his name and sets to his hand q. d. I say it and I will stand to it and so if your heart be uncircumcised by not putting off the body of the sins of the flesh if you live in any one known approved sin Christ and the death of Christ shall profit you nothing Ah! revenge the blood of your dearest Lord upon your dearest lusts and when Satan presents to you a sugred spiced cup tempting you to the commission of any sin say as David of the waters of Bethlehem Farre be it from me oh Lord 2 Sam. 23 1â— that I should do this is not this the blood of my Saviour that not only hazarded but laid down his life for sin 2. Did Christ let out his blood for us let our lives then run out for Christ in a vigorous activity and unwearied exercise of grace It is the Apostles argument and it 's very forcible We judge that he dyed for all that they that live should not henceforth live unto themselves but unto him that dyed for them 2 Cor. 5.15 Christ did not shed two or three drops of his blood only or breath a veine and shall two or three duties a few shreds and odde parcels of holinesse serve to return back to Christ What can we think too much for him Tit. 2.14 that thought not much of his blood for us the blood of Christ is as well for the purity as the purchase of his people 3. Did Christ thus humble himself to death for us let us then prize him exceedingly and raise him in our esteem above riches honour pleasure father mother husband wife friend yea life it self Quanto pro me vilior tanto mihi charior Ber. or any other thing that we are apt to account precious how ought he to be prized and preferred above all things that prized such in considerable nothings as we are at so high rates as his own blood if you put Christ into one end of the scale be sure he out-ballances every thing that can be laid in the other To you that believe he is precious Other things may be rated according to that particular excellency that he hath put into them 1 Pet. 2.7 but you will be careful to keep the highest Room for the best friend and say Come down this and t' other vanity this friend must take place whatever other things may make twelve Christ shall be thirteen to a carnal heart nothing so low prized and undervalued as Christ but with believers that have an interest in him and know the worth of him he is in highest esteem Cant. 5.9 What is thy beloved more than another beloved say the daughters of Jerusalem they have sleight low thoughts of him and another be it who it will is to them as good as he but what answer makes the Spouse My Beloved is white and ruddy Ver. 10. the chifest among ten thousand If there were a general Muster and all the sons of men stood together Christ would be above and beyond them all and Paul is of the same mind who desired to know nothing but Christ and him crucified 1 Cor. 2.2 as if he had said Let me but be acquainted with Christ and his Crosse such a superlative esteem he had of him that I care not this if I burn all my Books Whatever he had heretofore accounted excellent when his judgement was byassed with wrong apprehensions he now accounts drosse dung dogs meat Phil. 3.8 for the excellency of the knowledge of Christ Jesus his Lord all not worthy to be named the same day with Christ Nay Christ himself hath told us they are not worthy of him that do not think him most worthy Mat. 10.37 4. Christ humbling himself thus low should teach us highly to prize our souls by the price that was paid for them we may conceive at what a raâ—e God values them If God should have said concerning any soul I so esteem it that rather than it shall perish I 'le dissolve and unpin the whole Fabrick of heaven and earth that you 'le say had evidently demonstrated an high valuation of souls but the course God hath taken shews a much higher esteem of them Now let this deare bought ware be precious ah let none of us adventure a soul for the satisfying of a base lust let not any sin steale that away upon easie termes which put the Lord of glory to such expences Christ that best knows the worth of souls for he paid for them so values them that he tells us the gaine of the world were no sufficient or satisfactory compensaâ—ion for he losse but of one of them Mark 8 36. and a man that should make that bargaine as too many do might put all his gaines in his eye Ingenâ—i hominis nulla si aestimatio and see never the worse after it What the Civilian saith of a Free-man is much more true of an immortal soul Noâ—hing can be valued with it Tradesmen know that buying deare and selling cheap will undo them but it will much more undo you to sell châ—ap that which Christ hath bought so deare Do not pawn your soules to Satan that is do not adventure upon the commission of any sin with this reserve I will repent before I dye and then all is well that is as if thou shouldst say Here Satan I give thee my soule to pawn in lieu of the pleasure or profit of this or that sin and make it in my bargaine that if I repent I will have it again till then I deliver it into thy custody and if I never repent take it it is thine own for ever Nay but ask Satan when he comes thus higgling for thy soul and bids thee pleasure profit preferment or any such toyes and trifles but canst thou subtile Tempter give any thing aequivalent to the blood of God the price that hath been already paid for it our souls were not Redeemed with silveâ— and gold 1 Pet. 1.18 and let us never sell them for that with which Christ could not purchase them 5. Did Christ humble himself to the shedding of his blood let us then be willing if need be to shed our blood for Christ. We needed Christs death and possibly Christ may need ours though not for merit and satisfaction No that was our need for which his death was abundantly sufficient and needs not ours to make any additions or heapt overplus measure but Christ may need our death to seale his truth and credit his Gospel Act. 20.24 the Apostle Paul counted not his life deare that he might finish his course with joy to testifie the Gospel of the grace of God And the Holy Ghost gives an honourable character of some Heroical noble-spirited Christians that they loved not their lives unto the death Rev. 12.11 and the blood of the Lamb animated them to such valour that they overcame and conquered by the
Saint is able and apt to say Were it not for sin I would not much care for Satan I could defie and bid him do his worst it is the Devil within that makes the Devil without so formidable Now plead but this blood and the guilt of sin is done away Either as 1. Imprinted on the person to condemnation 2. Or reflected by the conscience in accusation 1. Sin is done away by this blood as it binds over to wrath and punishment it 's a spiritual aqua fortis that eates off the souls prison-shakkles Rom. 8.1 There is no condemnation to them that are in Christ Jesus Sin may remain but it shall not condemn and whence believers have their discharges the Apostle there shews Ver. 3. Suscipiendo poenam non suscipiendo culpam culpam delevit poenam Aug. God sent his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh If the channel of Christs blood runs through thy soul thou hast shot the gulfe as to condemnation this Scripture brings thee in not guilty and that 's the verdict of a thousand Juryes 2. The blood of Christ abolishes sin as reflected by the conscience in a way of accusation as it raises tumults and turmoyls in the soul and Armes a man against himself It 's a Malignant and mischievous property of sin that it doth not only put the soul into hell but puts hell into the soul Conscience is to sin what the burning-glasse is to the sun-beame twists all together till it scorches smoaks burns and flames but Christs blood hath that in it which is abundantly sufficient to silence and stop the mouth of an angry accusing conscience it 's a soveraign balsome to cure that cancer in the breast a mollifying oyntment and cooling fomentation for those invenomed sin-rankled ulcers that fester and bleed inwardly The blood of sprinkling speaks better things than that of Abel Heb. 12.24 Abels blood was very clamorous in Cains conscience he carryed an hue and cry within himself conscience as a blood-hound hunted him at every turne and its continual cry and eccho in his ears was Vengeance upon the murderer but the blood of Jesus hath in it a pleasant and peaceable voice and hushes all unquiet and tumultuary janglings Applyed by faith it saith to the soules rowling billows that cast up mire and dirt what Christ once said to the raging Sea Peace be still and there is a great calm 5. And the last enemy whose enmity the blood of Christ hath slain is death Not that death is so destroyed to believers that they shall not dye but unstinged that it shall not wound in the vital parts or at once kill bodies and souls The Apostles triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very remarkable O death 1 Cor. 15.55 57 where is thy sting O grave where is thy victory thanks be to God who giveth us the victory through our Lord Jesus Christ When a Bee hath fastned its sting in a mans flesh and thereby lost it it ever after they say turnes a drone death once fastned its sting in Christ and hath ever since to them that are in Christ been like a drone that can humme and affright but not sting and hurt them Death now drives a poor trade amongst them it may destroy the body and when it hath play'd that prank it hath done all its fears as a fierce Mastiffe whose teeth are broken out it can bark or rend and tear the tatter'd and thred-bare coate but it cannot bite to the bone How feeble an enemy is death since it travelled and took a walk to the top of Mount Calvary 2. A Believers enemies are not only foyled but through the blood of Christ his person is accepted Eph. 1.6 7. he hath made us accepted in the beloved he hath begraced us in Christ that is the proper importance of the phrase in whom we have Redemption through his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou art sprinkled with the blood of Christ God will know his own mark upon thee thy person is accepted and services cannot be unacceptable 3. If a believer here is comfort in that thou mayst be assured that Christ is willing to do any thing for thee He is ready in heaven upon all occasions to plead this price and sollicite thy further affaires shew but Christs blood and I dare warrant the golden Scepter held out The Apostles reasoning is unanswerable He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Saints need never feare putting Christ to too much trouble in any thing they have for him to do for the shedding of his blood and that he hath already done hath been more troublesome and chargeable than any thing they can set him about for the time to come thou needest not fear his denying any thing to thee who hath thus far denyed himself for thee 4. Here is comfort to a believer in that his grace shall be preserved such a soul is too costly a purchase for Christ to lose he paid so dear that he may be trusted to demand and challenge the making good of his bargain if true grace could be totally and finally lost it might be said Christ payes the price and the devil gets the prize Phil. 1.6 He that hath begun a good work in you will performe it untill the day of Jesus Christ And it lies Christ in hand so to do otherwise he will come off a loser Christ is the good Shepherd John 10.11 28 that giveth his life for the Sheep and gives unto them eternal life and they shall never perish Ah how little do they consult Christs honour or the comfort of souls that tell us Believers may perish in sin like rotten sheep in a ditch if so how then shall Christ save his stake that hath been thus much out of purse upon them 5. Here 's yet further comfort to a believer in that by the blood of Christ heaven is opened Heb. 10 19. and we have boldnesse to enter into the holyest by the blood of Jesus Man had no sooner sinned but God sent an Angel to stand Centinel and keep him from Paradise with a flaming sword the blood of Christ hath opened that passage at once blunting the sword and quenching the flame Christ gave up the Ghost at the ninth hour at three in the Afternoon the time of the evening Sacrifice and at the very instant the Veile of the Temple that parted the holy place and holy of holyes was rent asunder so that the Priest who was then Ministring in the holy place had on the sudden a fair and free prospect into the holyest of all which excellently typifies that the death of Christ hath removed and rent away all obstacles and obstructions that might interpose betwixt believers and the blessednesse of glory The Rivers lead to the Sea the
and hast Redeemed us unto God out of every kindred and tongue and people and Nation Rev. 5.9 10. and hast made us unto our God Kings and Priests c. This is the daily work of glorified Saints in Heaven to cast down their Crownes before that Throne where Christ sitteth The Saints departed Rev. 4.10 are discharged from those weights and clogs of corruption which did hinder them from this duty while they were in the body Heb. 12.1 Rom. 7.24 Rev. 4.6 and cumbred and pestred with the body of death They are never weary though they never rest day nor night saying Holy holy holy Lord God Almighty which was and is and is to come And thus I have shewed you how things in Heaven do bow the knee and are subject to the Name and Authority of the Lord Jesus II. Things on earth i. e. Good men and Bad men 1. Good men Psa 110.3 the Children of God who by the grace of Christ are made a willing people in the day of his Power for such is the heart-turning power of Gods Grace that of unwilling Isal 48.4 he makes us willing God by degrees removes out of our necks the Iron sinew that hinders us from stooping and bowing to Christ Grace by degrees doth take away that enmity in our mindes Col. 1.21 Rom. 8.7 and that carnal-mindedness which neither is nor can be subject to the Law of God By nature we are Children of disobedience as well as others Rom. 7.23 Eph. 2.3 and are willingly subject to no Law but the Law of our Members nor to no will but the wills of the flesh but the Grace of God removes that stoutness of heart contumacy and Rebellion which is in us naturally against Christ and so sweetly and powerfully inclines their wills Psal 119.6 1 Joh. 5.3 Veniat veniat verbum Dei si sexcenta nobis essent colla submittemus omnia that they follow the Lamb wherever he goes and have Respect unto all the Commandments of Christ and not one of them is grievous A Child of God willingly submits his Neck to the Yoke of Christ 2. Evil men they also must bow the knee to Jesus Christ and though their subjection be not voluntary and ingenuous yet bow they must and bow they do and partly through the awakening of a natural conscience partly by a spirit of bondage and fear of wrath they are as it were compelled to render many unwilling services and subjections unto Christ Non peccare metuit sed ardere Aug. Which compulsory subjection ariseth not from a fear of sinne but from a fear of Hell All these because they do not willingly bear the yoke of Christ they shall unwillingly become his foot-stool Mat. 11.29 Psal 110.1 And they do not so much honour Christ as Christ may be said to honour himself upon them The wicked do give honour to Christ as unwillingly as ever Haman cloathed Mordecai and proclaimed before him Hester 6.11 Thus shall it be done to the man whom the King will honour III. And Lastly The Devils in Hell are forced to yield subjection unto Jesus Christ and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things under the earth infernalia things in hell do bow their knee unto him For if in the dayes of Christs Humiliation he hath exercised power over the damned spirits and they have acknowledged him and his Soveraign power over them much more are they subject to him now in the dayes of his Exaltation I shall not need to show you how often the Devils crouched to Christ whilst he was here on earth The Devils were not only subject to his Person but to those that commanded them in his Name for so the seventy Disciples returning gave Christ an account Luke 10.17 Lord say they even the Devils are subject unto us through thy Name In one story we finde that the Devils did three times prostrate themselves at the feet of Christ Saint Luke relates the Story of the man possessed with a Legion of Devils 1. First one of the Devils in the name of all the rest thus supplicates Christ Luke 8.28 What have I to do with thee Jesus thou Sonne of God Most High I beseech thee Torment me not 2. When Christ commanded the uncleane spirits to come out of the man Ver. 31. they besought him that he would not command them to go out into the deep that is into Hell Ver. 32. 3. The Devils a third time besought Christ that they might go into the Herd of Swine Thus those proud and rebellious spirits were forced to bow even in the dayes of Christs flâ—sh James 2.19 And therefore much more now Chrâ—st is exalted do the devils tremble We read that Christ spoiled principalities and powers Col. 2.15 and made a shew of them openly Triumphing over them In which Scripture we may observe that Christ hath disarm'd and triumph't over Satan The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to the manner of the Conquerour who disarm'd the Captives and afterwards they led their Captives in chaines when they made their Triumphant entrance so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie alluding to the Romane Conquests and Triumphs Thus the Lord Jesus Christ by his death overcame the Devil Heb. 2.14 Eph. 4.8 Duo in cruce affixi intelliguntùr Christus visibiliter sponte sua ad tempus Diabolus invisibiler invitus in perpetuum Orig Missilia Triumphalia and by his Ascension he led Captivity Captive and gave gifts alluding still to the manner of the Romane Triumphs when the Victor in a Chariot of State ascended up to the Capitol the Prisoners following his Chariot or else drawing it with their hands bound behind them and there were pieces of gold and silver thrown amongst the people and other gifts and largesses bestowed upon the friends of the Conquerour The Devil ever since the death Resurrection and Ascension of Christ hath been overcome and spoiled For by the death of Christ the Devil was unarmed and shackled but presently after he was gag'd and silenc'd and all his Oracles struck dumb and speechless and so the Devils divested of their long-enjoyed power and they forced to bow though unwillingly to Jesus Christ Hence it is said that the Devils tremble Jam. 2.19 because they know Christ as their Judge but not as their Saviour They must bow because they cannot help it But it may be objected Object If all the Devils in Hell and all the wicked men here on earth do bow the knee to Christ how comes it then to pass that the Devil and his instruments do continue their Rebellion and mischief against Christ and his Church 1. To this is answered that even the Devils of Hell are bound to bow the knee unto Jesus Christ though like wicked Rebels they have refused to do it And so much we gather from that Answer of Christ to the Devil who when he had the impudence and
must one day bow the knee 3. Consider That the sinnes of Christians are far greater than of the Jews against Christ They sinned against Christ in the state of his Humiliation but we sin against Christ who is now exalted on the right hand of God The Jews put Christ to death for saying Mat. 26.64 Hereafter you shall see the Son of Man sitting on the right hand of power and coming in the Clouds of Heaven and shall we we Christians put the Lord of glory to open shame who do believe that he is sate down at the right hand of the Majesty on High Acts 3.17 The Jews many of them both Rulers and people knew not that Jesus was the Christ they had a hand in his death but it was through ignorance for had they known it g Cor. 2.8 they would not have crucified the Lord of Glory but it must be horrible wickedness for us to rebell against Christ who do believe his Exaltation Sub pedibus ejus eris aut adoptatus aut victus Aug. 4. And Lastly Consider That Christ at last will be too hard for the most hard-hearted sinner If you will not bow you will be broken O obstinate sinner if thou wilt not kiss the Son thou wilt lick the dust under his feet if thou wilt not bow as a Child thou wilt be made to bow as a Slave if thou wilt not bow to his golden Scepter Mat. 11.29 Psa 110.1 thou wilt be broken with his Iron Rod In a word if thou wilt not bear his Yoke thou shalt become his Foot-stool III. Vse of Comfort to Belâ—evers great is the Consolation which doth arise from the doctrine of Christs Exaltation 1. Is Christ exalted to the right hand of God then we may comfortably believe that he hath perfectly satisfied Gods justice for us John 16.9 we may now rest upon Christs righteousness that he hath accomplished fully all his undertaking because he is gone to the Father Christ by his Death overcame his enemies by his Resurrection he scattered them by his Ascension he triumph't over them by his Death he paid the debt by his Resurrection he came out of Prison and by his Ascension he shews himself openly to God the Creditor and pleads satisfaction The Humiliation of Christ confirmed and ratified the New Testament his Exaltation gives him opportunity to execute his last Will and Testament for he is now exalted as a Conquerour Rev. 1.18 and hath the keys of death and hell delivered to him This comfort the Apostle urgeth upon the Doctrine of Christs Exaltation for if when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Our salvation began in the humiliation but it is compleated in the Exaltation of Christ Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not undertake what he was not able to finish for he saves his people to the uttermost 2. This is our comfort though Christ be highly exalted yet he is mindful of us He is not only a faithful High Priest in things pertaining to God to make reconciliation for the sins of the people but he is a merciful high Priest Heb. 2.17 18. to remember the sufferings of his people and to succour those that are temptâ—d The Lord Jesus though he be safely landed upon the shore of eternal glory yet he hath an eye to and a care of his poor Church Heb. 4.15 Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tossed with tempest and afflicted He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can be touched with the feeling of our infirmities but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth pro magnitudine miseriae condolere he bears a share with us in our afflictions and temptations The manner of men is that great preferments makes them forget their former poor acquaintance Honores mutanâ— mores but it is otherwise with Chrâ—st He is exalted above the Heavens and yet he is not unmindful of his Church on earth The dayes of his Passion are ended but not of his compassion as Joseph though he was the Favourite of Egypt yet was not ashamed to own his Brethren who were poor Shepherds Heb. 2 11. Heb. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 20.17 Exod. 28.9 10. no more is Jesus Christ ashamed to call us Brethren Christ is gone into heaven as our Fâ—re-runner and there he is an Advâ—cate for us with the Fa her Just when Christ was going into heaven he sends this comfortable message to his Disciples I ascend to your God and my God to your Fa her and my Fa her Our great High Priest hath all the names and necessities of his people written upon his Breast-plate Believers are engraven upon the palmes of his hands Isa 49.16 Cant. 8.6 yea they are set as a Seal upon his heart Videmus caput nostrum super aquas Greg. 3. And last Consolation is this Christ is exalted to heaven and so shall all believers in due time the Head hath taken possession of heaven for all his Members In all the several parts of the Humiliation and Exaltation of Christ he acted not as a single person but as the Second Adam representatively as a publick person so that all those who are in Christ Jesus have an interest in that Redemption he hath purchased for Believers Gal. 2.20 Rom. 6.8 Christ was crucified and a believer is crucified with Christ Christ dyed and a believer is dead with Christ Col. 3.1 Christ rose from the dead and believers are risen with Christ Christ is ascended up to heaven and believers sit together with Christ in heauenly places Eph. 2.6 1 Cor. 6.2 Christ wil come to judge the world and the Saints as Assessors to Christ shall judge the world Rev. 3.31 Christ is sate down in his Fathers Throne and believers shall sit with Christ in his Throne In a word our Lord Jesus Christ who is now possest of the glory of heaven John 14.3 Joh 16.24 will come again to fetch us to heaven that we may be where he is that we may not only see his glory but partake of it for when he shall appear we shall appear with him in glory Col. 3.4 THE SATISFACTION OF CHRIST DISCUSSED COL 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven THE Apostle having congratulated the Colossians their faith and love and other graces and poured forth a prayer for them in the 14. verse he enters upon a Declaration of the Gospel-mystery the Person and Offices and work of Christ His person ver 15 16 17. he is God c. his Office ver 18. he is the Head of the body the Church c. His work in the 20.
afford matter for a whole Sermon Fifthly From the Vicegerency of Christs death Christ dyed 1. For our good 2. For ouâ— sins of both those you have heard 3. In our place of this I now come to Treat Briefly for I have been wonderfully prevented 1 Pet. 3.18 Christ suffered for sins the just for the unjust 2 Cor. 5.14 If one died for all then were we 〈◊〉 â—â—d i. e. juridically we were all as dead condemned perâ—â—â—â— because he died in our stead He is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifies a commutation saith the then famous but afterwards Apostate Grotius eye for eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.38 that is one instead of the other Matth. 2.22 Archelaus reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of his Father Herod So 2 Sam. 18.33 Would God I had died for thee O Absalom i. e. in thy stead so that thou hadst lived Thus Christ died for us so John 11.50 Caiaphas said It is expedient foâ— us that one man should die for the people i. e. in their stead to save their lives as a publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles being used in case of some great and common calamities threatning destruction to all to offer up some one man in the name and stead of all which was a shadow of that great truth of Christs dying for all And Socinus himself being put to it cannot deny this Even in Heathen Authours it is a common phrase To do a thing for another i. e. in his place Ego pro te molam I will grinde for you and you shall be free Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome or Price a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is one Argument that his Blood was the price of our Redemption and a Ransome in our stead 1 Tim. 2.6 Who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome for all Gal. 3.13 Christ hath Redeemed us from the cuâ—se of the Law himself being made a curse for us i. e. he underwent that Curse due to us that Curse from which we are freed that Curse which others who receive not Jesus Christ shall undergo What a cluster of Arguments might be gathered here It is prodigious boldness in Socinians to turn this Article of Faith into a streame of Rhetorick Paulus amavit in voce execrationis argutus esse But Manum de tabula Sâ—xthly And lastly From the peculiarity of Christs death It is undeniable that Christ died for us so as no man in the world ever did nor can do Therefore not in the Socinian sense not barely for the confirmation of our faith or excitation of our obedience or strengthning of our hope or encouragement of us in our sufferings for in this sense thousands have died for you Paul tells the Co 〈◊〉 he suffered for them i. i. for their good Col. 1.24 and yet â—â—lls the Corinthians he did not suffer for them 1 Cor. 1.13 Was Paul crucified for you i. e. in your stead or for your sinnes And this for the first Head of Arguments where I see I must take up though I thought to have urged divers other Arguments from the Nature of mans justification and salvation But I will not be too tedious What hath been said may be enough to convince any indifferent man and others will not be convinced though they are convinced Thus much for the second particular the assertion of this truth The third should have been the vindication of it from the cavils of Socinians but I am cut off and it is not wholly necessary for if once a truth be evident from plain Scriptures we ought not to be moved with the cavils of wanton wits or the difficulty of comprehending those great mysteries by our reason when the Socinians can solve all the Phaenomena of nature which are the proper Object of mans Reason then and not till then we will hearken to their rational Objections And Aristotle somewhere lays down this Conclusion That when once man is well setled in any truth he ought not to be moved from it by some subtle Objection which he cannot well answer All this I speak not as that there were any insolubilia any insuperable Objections against this truth that I ever met with for though there are many things here which are hard to be understood yet nothing which cannot be answered As when they tell you he did not suffer eternal death which was due to us It is true he did not but a moment of his sufferings was equal in worth to our eternal sufferings the dignity of the person being always considerable in the estimation of the action or the suffering So when they say one man cannot dye for another it is false you heard David wish he had dyed for Absalom and Jehu threatens those who should let any of them escape That his life shall go for his life 2 Kings 10.24 and Histories tell us of one man dying for another So when they say it is unrighteous that God should punish the just for the unjust Answ It is not unjust if any will voluntarily undertake it volenti non sit injuria Besides that God gives Laws to us Deut. 24.16 but not to himself The fourth and last Head was by way of Application Is it so That the death of Jesus Christ is the procuring cause of our Justification and Salvation Vse 1. Hence see the excellency of Christian Religion which shews the true way to life and settles doubting consciences Heathens were miserably plunged they saw their sins their guilt and had terrors of conscience an expectation of wrath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written in their hearts that they which do such things are worthy of death They saw the need of atoning God reconciling God they saw the insufficiency of all their Rites and Sacrifices Ah nimium faciles qui tristia Funera caedis Tolli flumineâ posse putatis aquâ Some of them saw the necessity of a mans death and that sine humano cruore without mans blood the work could not be done but then that seemed an act of cruelty and the addition of a sin instead of the expiation of it and here they stuck they could go no further Now blessed be God who hath discovered those things to us which were hid from others who hath removed difficulties and made our way plain before us who hath given us a Sacrifice and accepted it and imputed it to us and thereby reconciled us and given us peace a solid peace as the fruit of that Reconciliation Vse 2. See the dreadfulnesse of Gods justice how fearful it is to fall into the hands of the Living God Christ himself must suffer if he be a sinner though but by imputation Use 3. It shews us the malignity of sin that could be expiated only by such blood Use 4. It shews us the stability and certainty of our Justification and Salvation It is
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man shall pluck them out of my hand my Father is greater than all and no man can pluck them out of my Fathers hand Joh. 10.28 29. And thus we have dispatch't the second Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these golden pipes that golden oyle is conveyed to us from that golden Olive Zech. 4.12 More especially 1. The Word read preach't meditated on believed improved 'T is by hearing and learning of the Father that we come to Christ Joh. 6.44 45. The Holy Scriptures were written for this end that through them we might have fellowship with the Father and his Sonne 1 Joh. 1.3 The way to have Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The wine which we drink is it not the communion of the blood of Christ Thus much for the external means of union 2. Inward internal intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers The King of Saints hath two Mansion houses one in heaven the Throne of his glory another on earth a Tabernacle of flesh the heart of a Believer which is the seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 1 Cor. 12.12 In all these Resemblances he that runs may read the union betwixt Christ and Believers pourtrayed out to the life unto us 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
thy safety and thou art sâ—cure because hood-wink't Thy security is not from want of danger but discerning Alas how dreadful is thy condition that liest every minute exposed to the cruel courtesie of every Divel Lust Temptation Judgment The sentence is past against thee in the next Scene expect the Executioner He that believeth not is condemned already Joh. 3.18 19. Poor soul a deluge of wrath is pouring down in full streams upon thee and thou art as yet shut out of the Ark. The Avenger of blood is at thy heels and thou not yet got into a City of Refuge A shower of brimstone falling on thee and thou hast no Zoar to flie unto The destroying Angel with his drawn Sword at the threshold and the lintel posts of thy door not sprinkled with blood But 2. If the winde do not le ts see whether the Sun cannot prevaile Poor self-destroying Caitiff Look yonder on that amiable Jesus Christ for a marriage between whom and thy precious soul I am now woing Do but observe his condescending willingnesse to be united to thee That great Ahashuerus courts his own captive Hester The Potter makes suit to his own clay Wooes thee though he wants thee not is infinitely happy without thee yet is not cannot be satisfied but with thee Heark how he commands intreats begs thee to be reconciled 2 Cor. 5.20 Swears and pawns his life upon it that he desires not thy death Ezek. 33.11 Seals this his oath with his blood and if after all this thou art fond of thine own damnation and hadst rather be at an agreement with hell than with him see how the brinish tears trickle down his cheeks Luke 19.41 42. He weeps for thee that dost not wilt not weep for thy self Nay after all this obdurate obstinacy is resolved still to wait that he may be gracious Isa 30.18 Stands yet and knocks though his head be wet with rain and hâ—s locks with the dew of the night fain he would have thee open the door that he may come in and sup with thee and thou with him Rev. 3.20 Thus much for a whet to sinners my next address is 2. To Saints that are indeed united unto Christ Jesus Four words of advice I have for you Oh that they might stick as Goads as Nails fastened by the Masters of the Assemblies 1. Be very fearful of that which may in any sort weaken your union with Christ Beware of committing of approving thy self in the least compliance with any the least sin Say not as Lot of Zoar is it not a little one Sin approved is that very Dalilah that cuts off the locks and makes a Believer a prey to every Philistine Sin is that that separates between us and our God the great make-bate between heaven and earth Isa 59.2 'T is true a Saint shall never be left so to himself or sin as that sin shall bereave him of his Jewel his Gracâ— or God but may and doth often steal away the key of his Cabinet his evidence his assurance I opened to my Beloved but my Beloved had withdrawn himself and was gone Cant. 5.6 Sin is that that will soon grieve away that holy Spirit by which we are seal'd to the day of Redemption Ephes 4.30 2. Wisâ—ly improve this your union with Christ f Frustra est potentia c. 'T is not enough to have unlesse we use Christ Not enough to have a Well of salvation but we must draw water and drink it too Isa 12.3 if we intend a benefit by it 'T was the looking on the Brazen Serpent that cured those that were stung Not enough for Saints to have faith by which to live but they must live by the faith that they have Gal. 2.20 i. e. they must by faith draw continual supply of grace comfort strength from Christ as the branch does sap from the root as the members do influence from the head as the pipe does water from the fountain This your union then must be improved 1. Under the fear and sense of wrath When God begins to thunder and to write bitter things against thee Now now let faith recollect it self and say Why I am united unto Christ in whose wounds is room enough to hold and in whose heart readinesse enough to receive all that flie unto him Matth. 11.28 True indeed there is a terrible storme of justice gathering over my head ready to fall upon me but my Christ to whom I am united is my g Isa 32.1 2. shelter a flood of vengeance but I am got into the Ark. Destruction near but Christ is my Passeover my little Sanctuary Able willing to save to the uttermost with all kinds and degrees of salvation Hebr. 7.25 2. In solicitations unto sin when sin comes like a Potiphars wife and offers deadly poyson in a golden Cup. Now now let faith answer I would consent but that I am united unto Christ How can I do this great wickednesse and sin against my Christ Gen. 39.9 I could easily do this and this if I were not Alexander But now I cannot gratifie this lust but I must needs be disloyal to my Christ my Husband to whom I am married If I take the cold in my feet 't will immediately flye up into my head every sin is an affront to my Christ 3. In the use of all Ordinances let faith use them frequently reverently but not in the least rest on them or be satisfied with them any farther than they advance our union and communion with Christ Look on prayer without a Christ as meer words and sounds Sacraments without a Christ as empty Vials without a cordial Hearing without Christ as a Cabinet without a Jewel Be only so far satisfied with the Ordinances as thou findest them to be * Zech. 4.12 golden pipes conveying golden oyle into thy soul 3. Labour more and more for a frame of Spirit sutable to this union 1. An humble self-abasing frame Say Alas Lord what am I what my Fathers house that so great a Christ should so far stoop beneath himself as to be united to so poor a worme a clod of earth a masse of sin a nothing a lesse a worse than nothing Isa 40.15 17. That strength should be united unto weakness light unto darknesse life unto death heaven unto earth unto hell That incorruption should marry it self unto corruption Immortality to mortality The King of Kings the Lord of Lords to such a captive unpared unwash't unshaven captive as I Ezek. 16.4 5 6. 2. A trusting relying depending frame oâ— spirit for supply of all temporals h Qui misit filium immisit Spiritum promisit vultum quid tandem denegabit He that hath given thee his Sonne what can he deny Rom. 8.32 He that hath given thee an Ocean will not deny thee a Drop If thou hast the Kernel thou shalt not want the Shell if thy Father vouchsafe thee bread Manna the Ring a Kisse he cannot well deny thee husks If thou
only argument urged by John the Baptist and our Saviour Mat. 3.2 4 17. to enforce Repentance mercy apprehended animateth the miserable sinner to returne to God Israel mourned but made no returne untill Shecaniah cryed There is yet hope in Israel concerning this thing Ezra 10.2 The Assyrians put halters on their necks knowing that the Kings of Israel are merciful The Law shutting the door of hope may stir up grief and horrour but it staveth off Repentance sin seeming unpardonable sets the soule at a distance from God and sinks it in despaire whil'st the pardon proclaimed provoketh Rebells submission Nemo possit poenitentiam agere nisi qui speraverit indulgen iam no hope no help to repentance saith Saint Ambrose Repentance is argued from Gerhard meditat secund Exercitium poenitentiae ex dominica passione and effected by the death of Christ Mount Calvary is the proper Bochim the sufferings of a Saviour the sad comments upon sin the sighs and groanes of a Redeemer most rending to râ—gardlesse hearts and the sweat and blood of the Lord most soaking and suppling to an Adamantine soul but faith only apprehendeth and applyeth a crucified Christ Repentance the souls Pump is drie and distills no water untill faith poure in the blood of Christ and water of Gospel-promises so that Faith must precede Repentance as the cause to the effect the mother before the daughter for it must qualifie the true Penitent It is a mystery beyond the reach of nature that a Son should coexist in time with the Father but neither reason nor faith can allow a priority of the daughter before the mother I well know many Divines assert the precedency of Repentance unto faith but to my judgment it is more than probable yea positively clear that in order of time Faith and Repentance are infused together into the soul in order of sense and mans feeling Repentance is indeed before faith but in Divine method and the order of nature Faith is before Repentance as the Fountaine is before the Stream But it is objected that the order of Scripture doth set Repentance before faith so in preaching Mark 1.15 Mat. 3.2 Luke 3.3 Acts 2.38 3.19 And Repentance is required as the qualification which must entitle to the promises remission of sinne is onely offered to the penitent so that Repentance is the reason of faith and ground on which we believe sin is pardoned In Answer to this Objection I shall propound unto your Observation three Rules which make a full and ready resolution to it Rule 1 1. Order of Scripture doth not alwayes conclude order of nature in 2 Pet. 1.10 Calling is mentioned before Election yet who will deny Election to be first in nature for whom God predestinated them he also called Rom. 8.30 Again in 1 Tim. 1.5 Acts 15.9 The pure heart and good conscience is mentioned before faith yet none can deny them to be the effects of faith which purifieth the heart for to the unbelieving nothing is pure but their very minde and conscience is defiled Tit. 1.15 Rule 2 2. Humane sense is in many things the Dictator of Scripture order The Holy Ghost speaketh of things as they are obvious to our sense and capacity rather than as they are in themselves and their own order Hence it is that the promises of peace pardon and the like priviledges are propounded unto Repentance as a qualification obvious to our sense and evidencing our faith Faith and Election must be known à posteriori by their effects Repentance and Vocation and therefore are mentioned after them For though we Believe before we Repent we Repent before we know that we do Believe Rule 3 3. Misapprehâ—nsion of the nature of Grace doth easily lead into a mistake of the order of Grace Such as deem common illumination and conviction to be Repentance and Assurance of pardon joy and peace to be the formality of faith may very well place Repentance before Faith but such as understand the acceptance of Christ in order to pardon to be true and saving faith and a ceasing from sin and serious application of our selves to piety to be the formality of Repentance will plainly see that faith uniting us to Christ and deriving to us the efficacy of his death and sufferings that we may be holy doth Precede and must needs be the cause of true Repentance Let me then dismisse this Rule with this Note or Observation Note Faith in its existence and essential acts but without its reflexion fruits and effects is the foundation and fountain of true Repentance Such therefore on the one hand as apprehend and assent unto the History of the Gospel and are sometimes affected with and afflicted for their sin but do not accept of Jesus Christ as tendred to be Lord and Saviour do fix their Engine too low to force the waters of Repentance into the soul yet this Divels faith may produce a Judas Repentance for an Hypocritical Repentance is the result of an Historical faith And on the other hand he that seeks assurance of his sin pardoned as an argument of Repentance maketh the effect both cause and effect and concludeth himself into a condition not needing Repentance whilst he pretendeth to enforce it but the true frame of a Gospel Penitent is by saving faith to see salvation through the satisfaction of Christ our Saviour extended to sinners himself not excluded and so closing with accepting of and appropriating to himself the general tenders of grace and terms of the Covenant to prostrate himself at the feet of mercy and pursue his pardon untill by acts of sincere Repentance he assure himself his aimed at happinesse is attained and shall with certainty be possessed and so he experienceth in himself and evidenceth unto all others that the believing sinner is the subject of Gospel Repentance and now I passe to the third Conclusion considerable in the nature of Repentance Conclusion 3 Sense of and sorrow for sin as committed against God are the procursive acts of true Repentance True Repentance as most Divines determine doth consist in two parts viz. Humiliation and Conversion the casting down the heart for sin 2 Cor. 12.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the casting off sin A Repenting for uncleannesse and sin with grief shame and anguish and Repenting from iniquity Acts 8.22 and from dead works Hebr. 6.1 This distinction or rather distribution of Repentance is not only dictated by the denominations of Repentance which in the Hebrew is called Nacham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An irking of the soul and Teshubba A t rning from iniquity so in the Greek Metamelia After-grief and Metanoia After-wit and in the Latine Paenitentia and Resipiscentia the one expressing the sense and sorrow of the soul the other the retrogradations and returns of it from sin but the Scripture also doth clearly suggest nay speak out these distinct parts of Repentance Humiliation and Conversion
unto the Lord and when provoked by others it is to return to the Lord their God Hosea 14.1 and when God calleth and chargeth their Repentance with hypocrisie it is with this complaint They cryed but nat unto me and they returned but not unto the most High Hosea 7.14 16. The Gospel penitent turneth not from sin to sin as do the profane nor from sinful rudenesse to common civility or only moral honesty as do the civil honest man but unto piety acts of Religion unto God God is the sole object of his affection and adoration the true penitent is prostrate at the feet of God as him only that pardoneth iniquity transgression and sin And pliable to the pleasure of God as him only that hath prerogative over him the whole man soul and body is bent for God and pursueth communion with and conformity to God not only doth Repentance turn us from what is grievous and contrary to God but unto that which is agreeable and acceptable God the minde returneth from the devising of evil to the review of the minde and will of God Psal 1. v. 1 2. from sitting in the seat of the scorneful unto meditating on the Law of God night and day his earnest out-cry is Lord Acts 9.6 what wouldest thou have me to do for he is transformed in the spirit of his minde to prove what is the good and acceptable will of the Lord Rom. 12.3 and full well knoweth it is life eternal to know God 1 Pet. 2.2 and Jesus Christ and therefore having once tasted that the Lord is gracious he as a new-born babe desireth the sincere milk of the Word Gods Word is his great delight and beautiful in his eyes are their feet that bring glad tydings from Zion Rom. 10.15 The will and affections return from all evil unto a resolution and ready acceptance of the good and acceptable will of God not only doth the Gospel penitent pray Wherein I have done amiss do thou shew it me I will do so no more but also speak Lord for thy servant heareth for it is wholly resolved into the will of God approving what is good prizing every act of worship and purposing an exact observance of it sincerely praying Let thy will be done on earth as it is in heaven and accounting it his meat and drink to do the will of God his desires and affections run out to God and God alone there is nothing in all the earth to be compared with God nor any in heaven acceptable to the soul besides God Psal 73.25 The Lord becomes his very dread and delight he rejoyceth in the Lord and continually feareth before him such are his affections now towards God that he can leave all to follow him father mother sisters brethren wife children lands houses nay life it self becomes nothing in respect of God A Gospel penitent stands convinced that if any man love the world the love of the Father is not in him 1 Joh. 2.15 And if any man love any thing better than Christ he is not worthy of him Matth. 10.37 and so he accounteth all things drosse and dung in comparison of Christ Phil. 3.7 The Lord is his chiefest among ten thousand his all in all and so his outward man is ready in the utmost of endeavours to do the will of God he is wholly resigned to Divine pleasure to do or suffer any thing God shall not enjoyne what his attempts and utmost industry shall not be to performe or inflict what he shall not in patience and silent submission endure Repentance is no other than the obedience of faith 1 Pet. 1.2 the penitent Romans do obey from the heart the forme of sound words unto them delivered or as the Greek bears it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which they are delivered as in a mold which leaves its shape and impression on that which passed through it Rom. 6.17 For the stony heart removed the Law of God is imprinted in the soul the Spirit of Repentance maketh us walk in Gods way Ezek. 3.26 and to do his Statutes The command of God carrieth the truly penitent contrary to the commands of men nay corrupt dictates of their own soul J seph dare not sin against God for all Potiphars possession nor Daniel slack his devotion for fear of a Lyons Den nay it is irksome to a penitent Peter to be once and again provoked to obedience as half angry he cannot but cry out John 21.17 Why Lord thou knowest I love thee he is ready to execute Divine prescription against the utmost of opposition he never desireth other Apology than whether we obey God or man judge ye for Christ is exalted to be Lord and King to give Repentance c. Not only doth he believe but is also ready to suffer for the sake of Christ he is contented to be at Gods carving as unworthy any thing under sharpest sorrows he is dumb Psal 39.9 and openeth not his mouth because God did it in saddest disasters he complains not because he hath sinned against the Lord 2 Sam. 16.10 let Shimey curse him he is quiet nay grieved at the instigations of revenge for that God hath bid Shimey curse in all his actions and enjoyments he is awed by and argueth not against God However he may with Hezekiah slip and fall in his life time yet the support of his soul at death is Lord Remember I have walked before thee with an upright and perfect heart and have done that which was right in thine eyes Isa 38.3 And with Paul he may finde a Law in his members rebelling against the Law of his minde yet can thank God that with his minde he serves the Law of God Rom. 7.25 So that true Gospel Repentance doth not only convince and cast down but change and convert a sinner sense of and sorrow for sin as committed against God are necessary and essential parts but not the whole or formality of Repentance no that is a turning from sin all sin unto God only untâ— a God it indulgeth not the least iniquity nor taketh up short of the Lord it stayeth not with Jehu at the extirpation of Baal but with Hezekiah and Josiah Rest reth the Passeover the worship of the Lord and that is the fourth thing considerable in the nature of Repentance Conclusion 5 The fifth and last conclusion is Confession of sin and prayer for its pardon are constant concomitants of true Repentance The true penitent is not only the sinner of sense but of hope and therefore a suppâ—iant at the Throne of Grace prostrate at the foot-stool of mercy confessing sin and suing for pardon freely accusing and fully condemning it self before God every penitent soul comes to God like Benhadad to the King of Israel wiâ—h an Halter about his Neck praying Forgive us our trespasses David is no sooner brought to Repentance by Nathan but he is brought on his knees before the Lord with an I havâ—
our selves from all filthinesse of flesh and spirit and perfect holinesse in the fear of God 2 Cor. 7.1 The whole work of the Gospel is to carry on and compleat Repentance this is the profit to be reaped by every Ordinance the Word preached perswades Repentance thâ— Sacraments received stir up and seal Repentance the communion of the Saints carrieth on the work of Repentance Exhorting one another daily lest any be hardened by the deceitfulness of sin Hebr. 3.13 The Gospel is the great Charter of our priviledges purchased by Jesus Christ and they all run into this Repentance this is the benefit by Christs death Resurrection and Ascension this is the fruit of the Spirit of Adoption Zech. 12.10 it is a Spirit of prayer and mourning over him whom we have pierced in brief Repentance is the contract of the Covenant of Grace the Law cannot give it and the light of nature cannot give it only the Gospel can effect it the Covenant of Grace confers on us an accesse to and communion with God as our God not as we are innocent for we are guilty of the breach of the first Covenant but as we are penitent sorrowful for and turned from the evil of our ways so that in this respect we must needs conclude Repentance is a grace of great necessity we reap no benefit enjoy no priviledge of the Gospel but by Repentance the mystery of Redemption Christs Incarnation Death Resurrection Ascension and Exaltation and all the Ministrations of the Gospel are in vain to the impenitent 3. Most pregnant Arguments perswading to Repentance are proposed in and by the Gospel this is light so powerfully convincing that all others which past before it is but darknesse in comparison of it whether it be the light of nature making known sin as it is specifical and particular contrary to certain standing dictates not in its contrariety to the image and holinesse of God and that without any clear and certain way of escape and Repentance or the light of the Law which layeth men under full plain and clear conviction even unto self-condemnation but coucheth the pardon and possiibility of Redemption under such dark figures and expressions that with much difficulty it may direct and provoke Repentance but in the Gospel the Sun of r ghteousnesse shines brightly unto conviction and self-condemnation nay unto speedy and chearful conversion There is no Argument in Nature or in the Law to enforce Repentance but it is urged in the Gospel I and much more doth Nature stir up Repentance by sins inconveniency to mans state or the Law by sins incongruity to the holy just and good command of God the Gospel doth the same nay and further addeth its inconsistency with that estate intâ— which we are resolved by the Redemption of Jesus Christ and so it presenteth us with two most pregnant Powerfully Convinc ng and Perswasive Arguments unto Repentance such which no Professed Religion in the World it self excepted doth propound and they are these 1. The death of Jesus Christ. 2. The day of Judgment The first Argument propounded in the Gospel to perswade Repentance is The death of the Lord Jesus Christ This is an Argument potent in operation to every true believer faith doth no sooner touch the hem of its garment but it cureth like the bones of Elisha quickens the dead man that is but let down into this Grave and pregnant in perswasion to every rational soul that is but candid and ingenuous It is storied of Antonius the Senator of Rome that he intending to provoke the people to râ—venge the death of Caesar slain at the Senate by Brutus and Cassius brought out his bloody Robe and cryed out Here is the bloody Robe of your Quondam Emperour Thus the Gospel presents to our faith a crucified Christ and slain Saviour slain for and by our sins that we may look on him whom we have piâ—rced and mourn over him that we may see him whom our lusts have slain and be revenged on them by Repentance The contemplations of a crucified Christ cannot but constrain Repentance Mount Calvary is a place of heart-melting to every ingenuous soul that makes it his walk for that it presents unto his observation a man nay more than a man a God under the most grievous sufferings not for his own but the sins of others exposed unto that sad estate not by any constraint or necessity but his own choice pity and compassion in whom we reads these three heart-moving Repentance-provoking considerations viz. 1. The great severity of offended justice and fury provoked by his iniquity Here he seeth the vilenesse of his sin and fiercenesse of Gods anger who would not nay in justice could not spare man without satisfaction he had said it and now seeth it executed In the day thou eatest thereof thou shalt dye the death Here is furious justice which falls fearfully on a Surety a Mediator and fierce fury that favours not a Son an only begott n Son Surely sin is hainous greatly provoking to God that his displeasure thus rageth It is sure a fearful thing to fall into the hands of the living God who makes the Son of his love thus roare out My God my God why hast thou forsaken me Oh Impiety horrid Impiety that cannot be expiated by any thing but the very heart-blood of God! O fury fearful fury that forsakes a Son only become a Surety for sinners what pensive thoughts must needs arise in the serious observer of this sad spectacle especially when he proceeds to the next consideration which is this 2. Great love and pity of a Saviour who willingly endureth these sad sufferings out of choice not constraint for the sins of others not of himself Oh unconceivable love ineffable pity that we sinned and he thus suffered he left glory to be exposed to shame he undertakes an Atonement and Reconciliation between God and man and endure h infinite fury to effect it no guile was ever found in his mouth whose soul undergoeth this grief the debt was ours and he payeth the utmost Mite for us All we went astray and on him was laid the punishment of us all Isa 53.3 4. he is wounded for our transgressions and bruised for our sins and that whil'st we were sinners that slighted and rejected him Greater love can no man shew than to dye for his friend but behold here is matchlesse love whil'st we were yet enemies Christ gave himself for us These Torments we must have endured to Eternity if they had not been inflicted on him 3. We here see the gracious acceptance we have with God the great liberty of accesse to God which is to us afforded the wrath of God thus poured forth on his Son is pacified towards sinners and the Covenant of Works being thus accomplished is abolished and man that was at distance from God draweth nigh unto him for this crucified Christ was thus lifted up that he might draw all men unto himself
3.9 out-facing vengeance out-daring heaven out-vying hell Isa 28.15 deriding judgements denounced because deferred wâ—th O Watchman What of the night Isa 21.11 Where is the promise of his coming 2 Pet. 3. nay blasphemously saying God is such an one as our selves Psal 50.21 and because sentence against an evil work is not speedily executed their heart is fully set in them to work wickednesse Eccles 8.11 so that they do every way demonstrate a contempt of repentance and are so farre from owning a necessity of it that they deem it vaine and vile and so witnesse themselves to be desperately wicked wedded to their lusts and sold to work wickednesse who wi l not heare of parting from impiety though on hope of pardon or feare of hell and so justly called a stubborne people deeply disingenuous despising all dictates of self-preservation and escape of everlasting woe the deepest discoveries of divine wisdome which prescribeth repentance as mans remedy the displayings of divine affection soliciting repentance to prevent their ruine and so are foolish dolefully self-destructive denying the way of their safety and defying a God of power and jealousie to arise in his wrath against them and so aggravating their sorrow with an I would have healed thee but thou wouldst not be healed thy destruction is of thy self O Israel 2. Note of insensibility of repentance But the second sinful carriage of men evidencing their insensibility of the necessity thereof is the neglect of Repentance these men own it as a duty to be done and remedy to be used and dare not admit any contemptible thoughts of it yet they are slack unto and sleighty in the performance of it And of these there be three sorts 1. Sort of neglectors of repentance 1. Self-justitiaries men that are right in their own eyes see Repentance a needful grace but not needful unto them they are honest among men pay all their own live civilly among their Neighbours nay holy towards God they Pharisee like fast twice aweek pay tithes give almes heare Sermons read Scripture pray and the like these pity their prophane Neighbours and apply every reproof to them but as for themselves Bellarmine-like they have no sin to confesse they must straine conscience for some venial sins that they may passe the forme of absolution these are the whole who need no Physician and the righteous whom Christ calls not to repentance Untill convinced that this and more than this is consistent with Reprobation and is not enough to keep a soul from hell certainly these are 1. Ignorant of natures pollution Ezek. 16.2 Rom. 11.24 2. Vnobservant of the Law its exaction which concludeth all under guilt Rom. 3.17 3. Vnaffected with the prescribed way of salvation Repentance and Remission 4. Insensible of Divine scrutiny and judgement which they must passe Prov. 16.2.21 2. Matth. 9.13 5. Unacquainted with and unaccustomed to or indirect in the work of self-examination altogether strangers at home or seeing their faces in the false glasse of comparison with their vilest Neighbours for otherwise they could not but see Repentance absolutely necessary for themselves more than others for Publicans and Harlots will enter into heaven before them 2. Superficial penitents these see Repentance a duty 2 Sort of neglectors of repentance but deem it needs not much ado there is no such necessity of it as that a man should be taken up with it as his serious businesse therefore they regard not the quality of the act but passe themselves as penitentials with some formal carelesse performances some short sighs or sobs for sin trembling with Foelix at Pauls Preaching or quivering with Belshazzar on sight of Gods hand-writing and casting off some grosse prophane acts with Alexander or Polemon but never strike at the root of sin and mortifie lust or make a serious returne to God but shew themselves voide of the grace and ignorant of the nature of true repentance and fall under fallacious hopes of heaven which like the hope of an Hypocrite will faile them in the evil day when they shall be too late convinced that such is the necessity of Repentance that the matter there cannot be separated from the manner of performance 3. Such as set Repentance at a distance 3. Sort of neglectors of repentance and post it off from time to time these men are and indeed by dayly subjection to the Gospel cannot but be convinced Repentance is indeed a duty and exceeding necessary unto the remission of sins and sitting under the Word these men meet with many strong heart-shaking convictions which they bid welcome and unto the truth and goodnesse of what is required they assent and their affections work within them they cannot but sigh on sense of their sad condition and confesse it hath been bad with them but it shall now be better they conceive and declare good purposes but alas they prove abortive like Ephraims righteousnesse an early dew soon gone like the Son in the Gospel when called into Christ his Vineyard they answer I go Sir â—ut go not like lingring Austin pray but feare God will too soon say Amen to their prayer they protract time persist in sin and many times quench the motions of the Spirit within them suggesting to themselves though repentance be necessary it requires no haste these men do sinfully 1. Determine their own time not considering the uncertainty thereof that they are Tenants at the will of another in the hand of the God of time who may not give them another time sense of repentance should make us say Multis annis crastinum non habeo I have no to morrow 2. Deem grace to be within the reach of mans arme they think they can repent when they list not considering it is Gods gift so that they may enjoy their time but not repent were it at mens Command what disingenuity is it to deferre Repentance but in this case it is Grand presumption 3. Do what in them lieth to quench the Spirit stifling convictions disobeying perswasions deadning affection the Spirit will not move for ever Gen. 6.3 4. Disesteem grace and holinesse accounting it the shame of strength and burden of youth thinking repentance the work of old age and weaknesse and the quality of fools 5. Deaden the hopes of their friends who know not how to deertmine their eternal estate are indeed cheered in their pensive posture in sicknesse and at death if it be not too late to be true on which account they are constrained to check their hopes and dare make no conclusion but say as Austin in the like case Non dico damnabitur non dico salvabitur sed tu dum sanus es poenitentiam age Repent in health 6. Make difficult repentance undertaking that in infirm age which requireth the utmost of strength nay rendering sin by its custome natural and obdurate Can the Ethiopian change his colour Jer. 13.23 then they that are accustomed to sin may repent sicknesse employeth
the soul in a shunning and avoiding sin and setting against all occasions and temptations thereunto and studying the will of God making it his meditation night and day and having in all things respect unto it as the rule of his life and conversation so that the very anxiety of his spirit is to shake off and avoid his sin to subdue and weaken his lusts Qui paenitet sollicitus est ne peccet Ambr. in Text. to stand against temptations unto evil for whoever repenteth saith Ambrose is careful not to sin again He is made whole he would sin no more but with all care caution circumspection and vigilancy strive against corruption and study to know and to do the will of God with the Church at Ephesus To remember from whence we are fallen and do our first works Revel 2.5.3.1 or the Church of Sardis to awake and watch not to be slothful in businesse and secure against sin untill surprised therewithall 2. Concomitant of godly sorrow Secondly Clearing of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apology or answer by way of defence unto the calumnies of an Accuser which is not done by denial of guilt and excuse of sin but by confession Paenitentia non habet excusationem nisi confessionem Amb. in Text. for saith Saint Ambrose Repentance hath no excuse but confession This is an humble deprecation of Divine judgement and silencing of the Accuser of the Brethren by self-condemnation the true penitent doth judge himself with shame and sorrow that he may not be judged by the Lord he is ready to aggravate all not extenuate any his sins only findes an acquittance from them in the blood of Christ and concludes not against the charge of the Accuser and clamour of his own conscience I was an Extortioneâ— a Drunkard an Adulterer a Blasphemer but I am washed I am sanctified I am justified Repentance rendreth guilt as if it had never been and so becomes the souls Apology 3. Concomitant of godly sorrow Thirdly Indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath unto grief the rising of the very stomack with rage and a being angry unto very sicknesse again it is only used in this one Text of Scripture as it hath sin for its object but in reference to other things it expresseth the very heighth of anger fretting unto fuming thus the rage of the Ruler of the Synagogue on a conceived breach of the Sabbath is expressed Luke 13.14 Religious wrath is the hottest it will make a meek Moses break the very Tables of the Lord Thus the discontent of envy is expressed in Mark 10.41 The Disciples stomack rose against Jamâ—s and John so that it here imports the turning of the unquiet passions of the soul wholly against sin a fretting and fuming at our selves for sin an hating and being ashamed of our selves for sin this wrath breaks out in a penitent David into disgraceful speeches against himself so foolish was I and ignorant when distrust prevailed on him Psal 73.22 And I have done very foolishly when he sinned in numbring the people 2 Sam. 24.10 Nay breaks into disgraceful demeanour towards sin as impenitent Israel to the defiling the graven images of silver and the ornaments of their golden Idols and casting them out with contempt as a menstruous garment and an angry rejection of them with a Get you hence Isa 30.22 So that sin is the object of hatred scorn rage reproach and contumelie and ground of grief and shame to the peni ent the soul cannot think of sin without stomachization heart-rising and redning of face he is indeed angry and sins not the whole of whole anger runs out against sinne Fourthly Fear a rare companion of wrath 4. Concomitant of godly sorrow but alwayes of care the truly penitent are of a trembling and timerous spirit and no marvel for the burnt childe dreads the fire they have paid dear for past guilt and may well beware to fall again the whole work of Repentance is expressed to be a fear of the Lord and his goodnesse Hos 3.5 The fear of the Lord is the only fence against temptations unto sin here note that this fear is a fear of sense affecting us with the evil sin procureth and dreadful judgments of God by it deserved trembling at the Word of threatning a fear of reverence awefully apprehending the holinesse and Majesty of God and that vast disproportion and disparity between God and us sorrowfully crying How shall dust and ashes polluted man come nigh to an holy and glorious Majesty and a fear of diligence and vigilancie watching and warring against sin that it may not surprise us by the difficulty of our state and distempers of our soul and thus the penitent worketh out his own salvation with fear and trembling but it is not a fear of diffidence and despondencie of distrust and despaire which deadning all hope of prevalency dulleth all diligence discourageth vigilancy and industry and at length driveth to self-destruction the fear of Repentance springs from sense of mercy and is spurred with the confidence of successe being assured it is God that worketh in the soul to will and to do Phil. 2.13.1.6 and will perfect what he hath begun 5. Concomitant of godly sorrow Fifthly Vehement desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of fervency that can admit of no delay saith Dr. Slater Of dilâ—gence and activity say the Greek Criticks which puts on with industry and violence the soure sauce of godly sorrow doth ever sharpen the appetite of holy desire the huâ—ted Hart thirsteth for the water the sin-wearied soul for Christ it is a desire to be wholly rid of sin and therefore breaks out into complaints against the remainders of sin in the soul as Paul Oh wretched man thâ—t I am who shall deliver me from the body of this death Rom. 7.24 the death of nature and day of judgement is desired and delightful because the destruction and discharge of sin it is also a desire of all sin-subduing and grace-strengthning administrations they that by Repentance have once tasted that the Lord is good do as new born babes desire the sincere milk of the Word 2 Pet. 2.2 This desire is vehement against all difficulties and discouragements running out with all fervent dilâ—gence for obtainment and bitter complaints for want finding no satiety without its very object 6. Concomitant of godly sorrow Sixthly Zeal an affection compounded of love and anger and is the edge of our desire enforcing all means and encountering all difficulties and opposition to our end this is that whereby the penitent persists in his godly sorrow under all checks and diversions and persevereth in his course of mortification against all opposition of the world or his corrupt self fighting against what hinders and flinging off all incumbrances and following heaven with force and violence that if it were possible it would draw all men with it but however it beareth down all before it
Gospel from being Preached if possible he would blow out the light and hinder men from hearing but chiefly from understanding if our Gospel be hid it is hid unto them that perish the eyes of whose minde the god of this world hath blinded lest the light of the gl rious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4.4 And when God brings to repentance he breaks these barres of ignorance he pulls off these scales of blindnesse and begins with the understanding true grace begins alwayes at the renewing of the mind the transforming of the mind to know the good and acceptable Will of God is the formality of the Gospel-grace true repentance Rom. 12.2 And the knowledge of God being the princâ—ple of it is put for repentance They shall know God Hos 2.20 and God will be known by the Egyptians Isa 19.21 are the promises of repentance There can be no conviction of a contrariety to God where there is not a right conception of God and affection must follow apprehension ignoti nulla cupido how can we fear God or his goodness if we do not know him what reason of return to God when men know not his holinesse offended justice provoked power irresistible mercy in pardoning iniquity It is a seeming faire Apology for Pharaohs obduracy Who is the Lord that I should let Israel go The work of the Gospel is to open the blinde eyes in turning from Satan unto God the enquiry of Saul is first Lord who art thou Act. 9. then What wouldest thou have me to do Did men know who it is they sin against they never durst be so bold Study therefore the nature of God acquaint your selves with his Attributes his Holinesse Power Justice Mercy and the like Your soules will never be drawn from sin or driven into a course of true repentance untill God become your dread 3. Help to repentance Thirdly Sit close to the work of self-scrutiny be serious in self-examination no man sits so fast in impiety as the stranger at home none so soon run upon their ruine as the regardlesse of their accounts This is a remedy of Gods immediate prescription Commune with your hearts is on your beds Psal 4.4 Search and try your wayes and turn unto the Lord Lam. 3.40 Judge your selves Mat. 7.1 When we approach his Table where we are eminently to act repentance the whole work of preparation is resolved into self-examination 1 Cor. 11.28 Nay this is a receipt transmitted to us with a probatum est thus by David Psal 119.59 I examined my wayes and turned my feet into thy Testimonies And when the Prodigals wits returned to consider his wickednesse he would home to be a servant where he had been and might have been a son Gods rod is but a calling us to reckon with our own souls he never reasons with any by correction that read their own estate in his instructions You have heard before that conviction must go before conversion mans conscience is a Register which will bring to remembrance and Judge that will clearly determine of mans wayes the worst of men by a short conference with their own soul would soon see a necessity of repentance censure others lesse and your selves more enquire not into other mens condition so much as your own Conversation let no day return without accounts be serious in self-examination Fourthly Sit loose to the world 4. Help to repentance the world is the great pull-back to heaven and hinderance of repentance you may observe the reason the Rebellion and impenitency of Ezekiels hearers was their hearts went after their covetousnesse Ezek 33.31 otherwise they took delight to hear That sad sentence A Camel may sooner go through the eye of a Needle than a rich man enter into the Kingdome of heaven was occasioned by a rich mans refusal of Christ his call to repentance Matth. 19.20 Riches choak the work and lift up the heart too high great men in the world think they live above all reproof for Tyrus-like they set their hearts as the heart of God Ezek. 28.6 and think to live without controle he that loves the world finds when called to repentance he is loth to leave pleasures it is hard to renounce riches it cuts deep to despise Wife Children Father Mother Friends and deare Relations he cannot but be dismayed at reproach and sufferings sin is the common property of the world the things of this world is the recompence of impiety they that sin highest ordinarily succeed most yet this is the great stumbling stone of the godly the world makes David almost repent his repentance Psal 73. They that will follow God must be strangers to the world true Penitentiaries must be pilgrims in the earth Fifthly See the shortnesse of life 5. Help to repentance and limitaton of the day of grace Hopes of long life and thoughts of repentance at pleasure help many a soul to hell our life we must consider is but a bubble a blast a shadow gone before it well appeare in which there is no certainty our time is in Gods hand he hath numbred our dayes but to which of us hath he declared the number hath he given any man a legible Lease of his life have the youngest strongest most healthful among us an assurance of to morrow and doth not eternity depend on the well-husbanding of this uncertain time is there any remembrance of God in the grave or repentance among the dead doth not death determine the eternal estate of men Dives eyes cannot distiâ—l one tear in hell though he call to Abraham for mitigation of torments never so much as begs the pardon of sin no that is too late see we not men pensive and sad at the thoughts of death Chrysostome hath told us the cause of the fear of death is because we live not in the austerity befitting Christianity but lead dâ—licate and voluptuous lives Could we make every day our dying day it would quicken us to repentance Hilarion never had a to morrow and when he comes to die he hath the comfort of it Oh my soul get thee out of this house of clay what dost thou fear Septuaginta pr pe annis servivisti Christo mortem tim s Hast thou served Christ almost seventy yeares and dost thou now feare death If we will live for ever we must die dayly if we will not defer repentance we must not determine to our selves any other time than the present Again if we know our time in nature who knoweth the date of the day of grace It is a limited day but the bounds thereof are not pub ished that to day whilst it is called to day we may hearken to his voice Heb. 4.4 7. lest he sweare in his wrath we shall not enter into his rest A season of salvation is allotted to the sons of men the old world had its day Jerusalem had her day every of us have our day
some of us sad days already but there are too sadder to be expected they are called the day of the Lord and not days because as death leaves us judgment finds us Death being the morning and Judgement the evening and eternity the night of the same day They are both dayes of dissolution the one is of the body a sad dissolution when the soul shall pass away with a sad noise of many a doleful groan and this elementary body shall melt with fervent heat of burning diseases c. The other is of the Universe when the whole world shall be in a conflagration and hell shall come up to heaven as once hell came out of heaven to consume Sodome when the body of the Universe shall groan with the groanings of a deadly wounded dying man as was said of Egypt Ezekiel 30.24 Cum mare cum Tellus Correptaque Regia Caeli Ardeat mundi moles operosa laboret When the starres of heaven shall fall and the powers of heaven be shaken the Sun turned into darkness Moon into blood and all the kindreds of the earth mourn and the hypocrites cry out Who among us shall abide with devouring fire and dwell with eternal burnings Isa 33.14 Then shall the godly soul lift up his head at death and destruction he shall laugh he shall walk loose in the midst of the flames as did the three Children without so much as the smell or least dread of the fire and they may touch these live coals as the Angel did Isaiah 6.6 without any dismay Oh holiness holiness what a munition of Rocks wilt thou give thy followers in that day of the Lord oh let me press you to get a holiness that is Scripture-proof and you your selves and your state and comforts will be death-proof hell-proof judgement-proof you need not fear any fear of man any day of the Lord any furnace-fire elementary fire conflagration-fire hell-fire when the Kings and the Captains and the Mighty shall cry out to the Rocks to fall on them and the worshippers of the Beast and the rich Merchants of Rome shall cry out for the smoak of the burning then shall the Sons of Sion sing out their redoubled Hallelujahs at the coming of the Bridegroom and the day of the Lord their day of Marriage and Coronation Use 1. Lament the loss of holiness We may complain Holinesse is lost and faln in the streets Some complain of losse of Trade in these sad times Trade is dead there is no Trade we may say this Trade is lost or dead there is little holinesse stirring Many complain of the losse of peace pâ—ace is gone but we have cauâ—e to say Holiness was gone first In midst of many Professions many contentions many op nions changings turns returns little holiness to be seen In midst of great parts high expressions much light powerful Ordinances many years attempted Reformation a little holiness goes a great way Our shadows are long our contentions sharp our holiness low our Corn runs out into straw and stalk not ear and kernel Our nourishment turns to Rickets the head swelled and extended the child feeble and infirm we have left our company and our work and are scattered all the Land over to pick up strawes and gather stubble Some observe that our buildings now adayes are not so solid and substantial as of old our spiritual buildings are not I am sure And as some say our English cloth is not of so good a name and esteem as heretofore abroad not so pure and well wrought our name and Crown for holiness is lost it not being so pure and well wrought Use 2 Use 2. It informs how little some have to evidence their Christianity and their Title to heaven that can speak of no Holinesse make no proof of any real change or work of the Spitit of dying to sin living to God what are all these hopes but lying hopes Without holinesse no man shall see the Lord. Visible Saintship may justly gain admittance into Church-fellowship But it is real holiness that makes meet to partake of the inheritance of the Saints in light Seeming holiness in profession sets thee in the outward Court but into the inner Temple and the Holy of Holies only true holiness qualifies to an admission It is noted though the outward Court was laid with stone yet the Inner Temple 1 King 6 30. and the Holy of Holies had the very floore of gold True Holinesse makes a Member of the Church Militant and Tryumphant Use 3 3. Use Reproof or terrour to such as hate deride or scoff at holinesse Many if reproved will say I cry you mercy you must be so holy I am none of your Saints nor of the holy Brethren c. Oh unclean swine or unclean spirit shall I say knowest thou not whose language is that in thy mouth What have I to do with thee thou holy one of God Thy speech bewrayeth thee as one saith to be a Hellilean no Galilean no Disciple dost thou call thy self a Christian and deny the Saint then blot out Saint in Pauls Epistles and teach him to call Christians by some other name of Drunkards Swearers and Scoffers at holinesse Blot out Saints out of thy Creed Dost thou say thou art none of the holy Brethren then tear thy name out of Gods Book and the Church Register The Apostle calls all the Christians to whom he writes Holy Brethren partakers of the heavenly calling Heb. 3.1 Dost thou glory that thou art none of the holy ones then glory in this threat of the Text that thou shalt never see God glory in this that thou hast no part nor lot in this matter no part in Election Redemption in the gifts graces comforts of the Spirit in the promises and priviledges of the Gospel go and glory that God is not thy Father Christ thy Saviour that thou shalt never be troubled with the Communion of the Saints in Heaven and the spirits of just men made perfect Use 4 Use 4. A worse Reproof and Use of terrour follows to such who instead of following holiness and perfecting holiness in the fear of God are faln from it declined and turned aside after vain opinions and employ speculations Caepisti melius quam desinis ultima primis oedunt dissimilis hic puer ille Senex Ovid. A young Saint and an old Apostate leads to a sad end Look to it you young Professors that had the Dew of Grace and seeming holiness in youth and are now dryed up by the roots Look to it you old Professors that you hold out watch and keep your Garments white and seek to bring forth more fruit in your age The Tree that bears evil fruit is cut down That which leaves only cursed but that which is twice dead worst of all this is the desperate case and of all sins this is only the unpardonable sin Heb. 6.4 5 and 10. All the unrighteousnesse of the greatest sinner repenting and leaving his
body which hath fasted and prayed and joyned sincerely with the soul in holy services shall one day behold the face of God with comfort Christ will say Are not these the eyes which have been liftâ—d up unto God in my service Are not these the ears which have hearkned to my word Remember this when your bodies are wearied and tired in the worship of God The more thou servest God with thy body the more glory it shall have at that day 4. Labour to get gracious souls here and you shall have glorified bodies hereafter 5. Labour to be united to Christ by a lively faith and he will be your resurrection and your life It is the great promise of Christ that he will raise up the body at the last day John 6.39.40 54 58. that is raise it up to life everlasting 6. Labour to have part in the first resurrection Revel 20.6 Blessed and holy is he that hath part in the first resurrection I know this Text is differently interpreted but sure I am according to the judgement of all learned men there is a double resurrection the one spiritual the other corporal the one of the soul the other of the body Those Texts Ephes 2.1 Col. 2.13 John 5.25 do without all doubt speak of the spiritual resurrection By nature we have dead souls dead in sins and trespasses void of spiritual life as perfectly under the power of sin as a dead man is under the power of death and as unable to do any thing that is spiritually good as a dead man is to do any work Now a soul dead in sin shall be damned for sin but if thy soul be quickned and made alive if the Lord hath infused principles of grace into thee and given thee a new heart and a new spirit if regenerated and born again then thy bodily resurrection shall be happy It is very observable That the Resurrection is called Regeneration Mat. 19.28 In the regeneration that is as many interpret it in the resurrection If spiritually regenerated thy resurrection shall be most happy and glorious O pray unto God and labour for regeneration and a new creation and that thou mayest have a share in the first resurrection 7. Heaken to the voyce of Christ and of his Spirit and of his Ministers and of his Rod and then his voye at the resurrection when he shall call thee out of the grave shall be a happy voyce If thou stoppest thine ears and wilt not hearken to the voyce of the Rod nor to the voyce of his Word and the Ministers of it thou shalt hear the voyce of the Archangel calling thee out of the grave whether thou wilt or no and the voyce of Christ saying Go ye cursed ito Hell-fire c. 8. Count all things dung and dross that thou mayest gain Christ and be found in him at that day not having thine own righteousness but the righteousness which is of God by faith in Christ and be willing to do any thing if by any means you may attain to the resurrection of the dead Phil. 3.8 9 11. that is either to a happy resurrection or rather to such a degree of grace which the Saints shall have at the Resurrection 9. Remember and carry daily in your mind that saying of S. Jerom Whether you eat or drink or whatsoever you are doing think with y ur selves That you hear the Trumpet sounding and the voyce of the Archangel saying Arise ye dead and come to judgement Vse 5. A Divine Project how to make your bodies beautiful and glorious and beautiful in an ominent degree in a supersuperlative measure beautiful as the Sun in the Firmament as the beautiful Body of Christ which so dazzled Pauls eyes that it put them out To make your bodies Majestical Immortal and Impassible and that is by labouring to glorifie God with them and to get an interest in Christ and to get gracious and beautiful souls O that this word were mingled with faith Methinks if any Motive could prevail with you that are Gentlewomen and rich Ladies this should Behold a way how to make your bodies eternally beautiful What trouble and pains do many women that are crooked endure by wearing iron-bodies to make themselves stait What labour and cost are many women at to beautifie their rotten carcasses Hearken to me thou proud dust and ashes thou guilded mud that labourest to beautifie thy body by vain foolish and sinful deckings and trimmings and thinkest thy self deckt in the want of decking That pamperest thy body in all voluptuousness and makest thy self by thy strange fashions so unlike thy self as that if our civil forefathers were alive again they would wonder what strange monster thou wert Hearken unto me I say and consider thy madness and folly by labouring so much to adorn thy body with the neglect of thy soul thou undoest both body and soul The onely way to make thy body beautiful is as I hove said to gain Christ to have a part in the first resurrection and to get a gracious soul and then thou shalt be sure hereafter to have a glorious body Excellent is that saying of Bernard Christ hath a treble coming Once he came in the flesh for the good of our souls and bodies now he comes in the Spirit by the preaching of his Ministers for the good of our souls At the last day he shall come for the good of our bodies to beautifie and glorifie them Noli O homo praeripere tempora Do not O fond man mistake the time This present life is not the time for thy body it is appointed for the beautifying of thy soul and adorning it with grace and holiness The Resurrection is the time wherein Christ will come from Heaven to make thy body glorious How quite contrary to this do most people live Let it be our wisdom with the children of Issachar to have understanding of the times 1 Chro. 12.31 Let us labour to get our souls beautified by Christs second coming with Justification and Sanctification and Christ at his third coming will make our bodies glorious above expression The Day of Judgement asserted ACTS 17.31 Because he hath appointed a Day in which he will judge the world c. SAint Paul perceiving the Idolatry at Athens his spirit was stirred in him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was sowred and imbittered in him Paul was a bitter man against sin That anger is without sinne which is against sinne Or the word may signifie he was in a Paroxysme or burning fit of zeal and zeal is such a passion as cannot be either dissembled or pent up with this fire he dischargeth against their Idolatry ver 22.23 Ye men of Athenâ— I perceive that in all things ye are too superstitious for as I passed by and beheld your devotions I found an Altar with this Insc iption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Nor doth the Apostle only declaime againg the false god but
way upon the hearing of this terrible Text shall say to me as the Devils in the Gergesens said to our Saviour Art thou come hither to torment us before the time Mat. 8.29 I say no but to warn you to flee from the wrath to come and reduce you from the broad into the narrow way 3.17 7.13 14. for all the while you are in a state of nature going on in sin against God you do but wrong your own souls and by hating wisdome love death Prov. 8. ult Rom. 6. ult yea eternal death though you like not to hear of it Let not prejudice take away your judgement and then a Boanerges * Mark 3.17 with Joh. 12.29 a son of thunder to day may fit you to give better entertainment to a Barnabas * Acts 4.36 with Rev. 4.5 a sonne of Consolation to morrow For my part I hope I am not studious neither do I expect to please men Gal. 1.10 1 Cor. 4.3 in treating on this severe point their censure is a small thing to me if I may approve my self the servant of Christ our Judge which I shall endeavour in not erring from the scope of this his last sentence in my Text wherein we have Text divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The persons sentenced or judged viz. the wicked described by their station on the left hand condition cursed 2. The person sentencing viz. Christ who is Lord Chief Justice of all the world me 3. The punishment or sentence it self pronounced by this Judge who cannot but do right namely Depart from me into everlasting fire prepared for the Divel and his Angels from God who hath no beginning into Hell which hath no end noting the pain of 1 Tim. 1.7 Ter. à quo ad quem Loss Depart from me Sense into everlasting fire c. Where we have Hell Torments set forth by their quality extremity eternity quantity extremity eternity 1. Extremity aggravated by their inflammation fire the preparation of them prepared the association in them the Divel and â—his Angels 2. Eternity which makes all Hell â—ndeed evalasting fire Take the summe in this Proposition Doctrine The wicked shall depart from Christ into the greatest Torments Or if you will have it shorter take it in Davids words a Psal 9.17 The wicked shall be turned into Hell I shall endeavour to prepare this for Application by Explication and Confirmation I. Explication of the Subject Predicate I. Explicat 1. The Subject the wicked i. e. All ungodly men and women who dye in their sins unclean unsanctified Rev. 21.27 1 Cor. 6.9 10. 2 Thes 1.9 Colos 3.6 who know not God nor obey the Gospel the Goats on Christs left hand at the great day in my Text denominated the cursed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execratio horrenda abominanda Camerarius Ger. Harm Evang. with a dreadful execration detested of God with abomination and destinated to all misery without remedy 2. The Predicate the greatest punishment or Hell of which I shall say somewhat to First The name Hell answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid nominis quid rei which though the former primarily signifies the grave and the latter the valley of the son â—f Himmon yet they do also signifie extreame and eternal torment especially the latter in the new Testament where Christ speaks b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.29 30. with v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole body being cast into Hell the fiery Hell which Mark explains to be inextinguishable c Mark 9.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Mat. 18.9 Hence our Saviour elsewhere bids fear him who is able to destroy soul and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell d Mat. 10.28.23.15.33 Luke 12.5 Men could not cast the soul into the proper Gehinnom but God can cast that into Hell after the body is killed which several of the Ancient Jewish Doctors * Targ. Jonath B. Uz. Hierus Paraph. in Gen. 3. ult Praeparavit Gehennam improbis infuturo seculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. apprehending they did by Gehinnom Metaphorically describe the infernal fire as the Learned * Targ. Jonath B. Uz. Hierus Paraph. in Gen. 3. ult Praeparavit Gehennam improbis infuturo seculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have proved notwithstanding what is said to the contrary in that abominable Treatise of Hell justly sentenc'd to be burnt about two years ago wherein the Jesuited Pen-man * P. Cheitomaeus Beza Scapula Minshaw Usher Fulk Buxtorf Lex Talm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iderâ— sonant apud Ignatium Epist ad Ephes 4. S. R. Lond. printed 1657. whither out of ignorance or malice or both hath most shamefully wronged our best Authors But could he and any others which they cannot evade the Tropical signification of Gehenna yet all the strength of their Arguments to shake and remove Hell Pillars will be but just enough as it fared with Sampson in a far more lawful undertaking Judg. 1.16 28. when he shook the Pillars of the house in which the Philistines were to pull down the rotten Fabrick of their hellish Tenet upon their own Pates sit'h there are abundantly more of Scripture expressions noting an extreame and eternal misery after this life is ended viz. Destruction by way of eminency e Mat. 7.13 utter darknesse where weeping and wailing and gnashing of teeth f 22.13 and the worme dyeth not g Mark 9.43.48 damnation h Mat. 23.33 everlasting punishment i 25.46 eternal fire chains blacknesse and mists of darkness k Jude ep 6 7 13. the Prison where the spirits of the disobedient be l 2 Pet. 2.4 17. with 1 Pet. 3.19 wrath to come m 1 Thes 1.10 5.9 the furnace of fire n Mat. 13 42. the second death bottomless pit place of torment lake of fire and brimstone o Rev. 2.11 9.2 14.10 20.10 19.20 21.8 Secondly The nature of Hell may be thus described 't is no lesse than the eternal and second death in its latitude as opposite to eternal life i.e. The most miserable state of the wicked wherein they are everlastingly separated from the sight of God and all comfortable good The description of Hell lock't up in chains of darknesse under the fresh lively and afflicting sense of the wrath of God justly kindled and â—ontinually flaming against them for their sins and according to the measure of them so that they are filled with never ceasing horrors of conscience and scorched in soul and body with such grievous flames as will for evâ—r torment but never consume them to an annihilation The description explained More particularly this Description suggests two things agreeable to them already noted in the Text further to be explained viz.
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted