then his * Cant. 2.14 v ice will be sweet when he shall call to them to come up to * Isa 25.6 this Mountain to a feast of fat things a feast of wine on the Lees of fat things full of maâ—row of wines on the Lees well refined Laetissimè excipientis 3. 'T is the speech of one that bids us welcome to the feast too Come my friends I it is Come and welcome now Come poor heart thou hast been coming a long time I went my self to call thee I * 2 Chron. 36.15 sent my Messengers rising up early and sending them continually to invite thee to come in I sent my holy Spirit also like a Dove from heaven and it did light upon thee and gave thee an Olive branch of peace in the Wildernesse of thy fears when it allured thee and call'd thee from all thy wandrings then I sent my black rod for thee by that grim Serjeant death to strip thee of thy soul body of sin not to be touched but by the Angel of death then I sent my Angels to bring thy soul to the Courts of thy God and now by the sounding of the last Trumpet I have call'd for thy sleepy body to arise out of the * Psal 22.15 dust of death And now after all these Messengers thou art come I will not upbraid thee for thy delays but come come blessed soul with as many welcomes as there are Saints and Angels in glory I have * John 14.2 prepared a place for thee * Cant. 5.1 thou at come into my Garden Eat oh friends Drink yea drink abundantly oh beloved And so I have done with the explication of the several branches of the Text now let us see what fruit they bear that may be * Cant. 2.3 sweet to oru taste First 1. Infer Then if there be a Kingdome prepared before the foundation of the World for the blessed Saints and holy ones then what manner of persons are * 2 Pet. 3.11 we in all unholy Conversation and godlessnesse in this generation Men are as dead to Religion as if heaven was but a dream and as hot upon sin as if hell had no fire or was all vanished into smoak as atheistical and wretched as if neither heaven hell nor earth neither did feel a God or any memorandum's of his Providence Therefore a little to fortifie this notion which artificial wickednesse hath endeavoured to expel and expunge out of natural consciences I shall endeavour to confirme your faith by Scripture and reason The Socinians deny the revelation of eternal life and a state to come to have been propounded under the Old Testament and the reward being only earth their Law and obedience to be but carnal and low which is to level the Jews to the order of brutes that so the Gentiles under the Gospel might be advanced to the state of men and so by vertue of rhe new prize of immortal life proposed they should have a new command as their care to run which is all as true as that all the Tribes of Israel were converted into Isacar's * Gen. 49.4 strong asses couching down between two burdens but * Luke 7.35 wisdome is justified of her children and the Chaldee paraphrase renders those words * Gen. 4.7 Remittetur tibi in saeculo futuro if thou dost well shalt thou not be accepted by this glosse Amend thy works in this world and thou shalt be forgiven in the world to come and the â—argum says the very dispute betwixt Cain and Abel was concerning a world to come and those carnal Hereticks that * Jude ver 10.11 19. are sensual not having the spirit in what they know naturally as brute beasts corrupt themselves they are gone into the way of Cain But when God tells Abraham * Gen 15.1 I am thy exceeding great reward and Jacob cries out * Gen. 49.18 I have waited for thy salvation O Lord even when about to dye God stiling himseâ—f their God is not by our Saviours authority * Mat. 22.32 the God of the dead but of the living therefore God held out eternal life in the promises yea and in the very command too * Levit. 18.3 Gen. 3.12 do this and live the reward of that obeeience there enjoyned was no lesse than this everlasting life as appeareth by our Saviours interpretation when the Lawyer came to him * Luke 10.25.28 saying Master What shall I do to inherit eternal life and he said What is written in the Law how readest thou and he answered thou shalt love the Lord c. and Jesus said Thou hast answered right this do and thou shalt live that is thou shalt have that thou desiredst viz. inherit eternal life and the very reproach of the Sadduces and the distinction of their Sect from Pharisees and others argueth sufficiently the world to come was a very common notion among all the Jews and indeed the whole land of Canaan was but a comprehensive type and shadow of heaven and all their Religion but a * Hebr. 10.1 shadow of good things to come in the Kingdome of heaven as well as in the Kingdome of the Messiah * John 8.56 whose day they then saw and were glad and if the Gospel contain the promise of eternal life then they had it in Abrahams days * Gal. 3.8 for the Gospel was preached before to him yea and before to Adam * Gen 3.15 that the seed of the woman should break the S rpents head and the skins of the Sacrifices wherewith he was cloathed might suggest the putting on of that promised seed and his obedience who was * Isa 53.5 to be bruised for the iniquities of his people But now to awaken Atheistical souls that deny not only the revelation of this Kingdome of God under the old Testament but its reality and existence under old and new consider these foure things very briefly as the limits of this Exercise command 1. The whole Creation is a Book which always lyeth open wherein we may read that there is a God who made the goodly Structure and Fabrick of Heaven and Earth Who else could be able to * Job 26.7 hang the vast body of the Earth upon nothing or to * Ver. 10. girdle the Sea and all its mountainous Waves with a Rope of Sand * Psal 104.2 to spread the heavens as a Curtain and hang up those vast Vessels of light in the Skies there must be a being existent from and of himself and so being improduced is infinitely perfect and comprehendeth all those perfections dispersed through the whole Creation and infinitely more yet what he makes is like himself every creature bears his footsteps but * Psal 8 3. Gen. 1.27 the heavens are the works of his fingers and man bears the very image of God We see in the several stories and degrees of the Creation love and
raised 480. to be believed 581. reasons of it 586 587 588 589. Resurrection the effect of the New Covenant and union with Christ 388. Resurrection after what manner and with what difference 591. how effected p. 593. it is to be believed 595. a ground of comfort ib. 596 597 598 599. a ground of terror 560. how made happy to our selves 603 604. Revenge accompanieth repentance 545. S Sacraments in the Old Testament were various and many 122. Tree of life a Sacrament in Paradise ibid. Sacraments prove corruption of nature 153. Saints are good company 3. Salvation by Christ an Argument of original pravity 153. Salvation the end of Faith 473. Salvation difficult 482. Sanctification Covenant priviledge 14. Satisfaction of Christ explained 337 339 340 341. its Matter 408 Form 412. Terms 417. Satisfaction not made by man himself 407. but by Christ 408 409 410. and how done 402. Satisfaction of Christ the only plea to procure justification at Gods bar ib. Scripture the Word explained 86. Scripture proves a God 48. Scripture similitudes shew the union between Christ and Believers 384. Scripture only discovers mans natural pravity 151. Sea its course and confinement proved a God 35 36. Secret sins discovered by natural conscience 44. Sense of Scriptures power on the soul prove them Divine 98. Sense of sin and sorrow for it are precursive parts of true Repentance 492. Sense of a short life helps to Repentance 349. Self sinful to be studied 168. Self examination an help to Repentance 548. Severity of Gods justice 295. Sense its pain in hell 626. Constituted by Real presence of all evil Impression of justice Personal Feeling 627 628. Sentence of last day 614. Sight of things invisible an effect of Faith 471. Sin to be feared and fled from 643 644. Sin a defect nothing positive 112 113. it is most unreasonable p. 114. subjects man to an impotency of saving himself 115. justifieth God in punishing man 116 117. should rather be gotten out than inquired how it came into the world 113. Sins evil seen in Christ his death 294. Sin better discovered by the New than Old Covenant 250. Sin abolished by Christ his death 302 303. Sin is imputed inherent extensive diffusive 165. Sin may exist and prevaile in a true Saint 505. Sin mortified by the Spirit 389. Sinner elect and called the subjects of Faith 460. Shame was in Christs death 206. Sensible sinner subject of true repentance 489. Society in heaven what 658 659. Sons of God partakers of the whole essence of the Father is the same numerical nature 66. 67. Sonship to God is by Creation 435. Generation 435. Marriage 435. Adoption 435. Sonship by Adoption Honourable 437 440. Free 437 440. Permanent 437 440. Sonship to God marks of it p. 453 454. Sorrow and humility usher faith 476. Soul of Christ suffered 410. Souls in heaven subject to Jesus Christ 324 325. Spirit of God in man a signe of union with Christ 389. Spirit of God justifieth how 422. Spirits evil shall be chained when Saints go to heaven 652. Speed facilitates repentance 452. Sting of conscience a note of Deity 45. Sting in Christ his death 286 287. Study of Scriptures a duty 99 100. Suns scituation and motion proveth a God 33 34. Sullen repentance what 518. Systems of Religion profitable for Ministers and people 5. they instruct in the faith antidote error 7 12. Adorn the truth 16. help the understanding 17. the memory 18. affections 19. such are found in Scripture 6 7 8 9 10 11 12 13 14 15. to be studied by young Divines 21. T Temptation of Satan did not necessitate man to sin p. 112. Things in heaven subject to Christ what 323 324. Things on earth subject to Christ what they are 325. Things under the earth 326. Every Tongue what it means 329. Terms of Covenant between God the Father and his Son 225. Torments of Hell Exquisite Intolerable Easelesse Remediless Universal and various 629 630 631. Tryal of last day shall be 1. Universal 2. Formal 3. Impartial 4. Exact 5. Perspicuous 6. Supreme 610 611 612. its consequence 613. Trinity proved by Old Testament text 72. New Testament 74 75. Turning from all sin to God is the formality of true repentance 50. U Union of two natures in Christ without confusion or transmutation 270. Union of believers and Christ necessary p. 377. what kind it is not 379. what kind it is 381 382. its causes 383. grounds 385. its marks 389 390 391 392. it is to be sought by sinners and improved by Saints 396 397 398 399 400. Unbelievers miserable 48. not Gods sons 447. Vocation its twofold estate 437. Vocation a Resurrection a new Creation 361. W Will of God signified in a rule of rectitude 107. Witness from heaven differs in six particulars from witnesse on earth 67 68. we have both to prove Christ the Son of God 66. Word of God declareth his wrath 181 182 183. World visible its being and parts 31 32. World an enemy to faith 481. to be slighted by â—aints 549. Works their use in point of Covenant 126 127. how they justifie 422. Wrath of God what and how aggravated 177 178 179 180. falleth on man here 184. fully at the day of judgement ibid. sheweth his justice and wisdome p. 193 194 195 196. it is to be avoided 197 198. Y Yoak of the Law borne by Jesus Christ 280 281. Z Zeal Negative p. 2. Affirmative p. 2. Zeal accompanieth true Repentance 544. FINIS
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
the fish it is said that he may learn to pray there and preach after Go Temptation winnow me that man well that he may not be full of self-confidence that he being converted may strengthen his brethren Go death saith he smite such a womans husband that she may be destitute of worldly comforts then will she trust in me 1 Tim. 5.5 and fall to prayer and supplication Go ye Caldeans and Sabeans and work your will on my servant Job yea Go Satan and do thy worst make ye him poor I 'le make him honest and pious and more than a Conqueror and bring him forth as gold I will leave a poore people saith the Lord and they shall trust in me In a word the Lord saith Zeph. 3.12 the end of all chastisement is That we should be made partakers of his holinesse Hebr. 12.10 2. If God deliver it is that we should serve him in holinesse and righteousnesse Go saith the Lord to Moses Luke 1.74 75. deliver me that people that they may be to me a Kingdome of Priests and an holy Nation Let Naaman be healed Exod. 19.5 6. that he may become a Convert to that God that hath healed him Sanctifie me that first-borne sonne 2 Kings 5. Exod 13.2 whom I have given thee again Secondly In all Ordinances whose sole and proper end is Sanctification The Word is to sanctifie John 17.17 The commands 1 Thes 4.3 The promises to sanctifie 2 Cor. 7.1 The Sabbath is a signe between God and us that he is the Lord that doth sanctifie us Exod. 31.13 The Sacraments Baptisme is to sanctifie Ephes 5.26 The Lords Supper so Discipline Censures Absolution c. Church-communion private Conference All Ordinances agree in this some of them are for Conversion some for Confirmation all for Sanctification Reas 2. This is that which constitutes a Christian and from which he is denominated All the Christians and Church-members of old were called Saints the Saints at Rome Corinth Ephesus c. That is the Christians of those places and Churches not Saints departed and Canon zed but such Saints as we are or should be visible Saints followers of holinesse And therefore as one is called a Scholar because he followes learning another a Merchant because he follows Merchandize so is the Christian to follow holiness To imagine a Christian without holinesse is to call one rich that hath neither goods nor lands a Scholar without learning to imagine a Sun without light and fire without heat which is a pure contradiction It is holinesse which constitutes the Christian as it is the soul which constitutes the man who without it is a dead carcasse hand foot heart move not neither can the eye see eare hear or tongue speak without the enlivening soul so is the Professor a carcasse or shadow without holinesse all his works dead works his prayers dead praises dead yea his faith hope repentance without holinesse mortua mortifera all dead and deadly Reas 3. Without this no man shall see the Lord. This is the Menacing reason of the Text where there are two things to be explained First One implyed Secondly The other expressed 1. That implied is That in seeing the Lord is the compleat beatitude of the soul Blessed are the pure in heart they shall see God Mat. 5.8 i. e. see the Lord Jesus for the Godhead is invâ—sible No man hath seen God at any time nor can we see him 1 Tim. 6.16 But the holy person shall see Christ and the glory of the Divine Essence as much as finite can comprehend of infinite yea see God and live see Christ and be like him 1 John 3.1 2. Jesus Christ seen in heaven is the glass of the Trinity in him we shall see the fulnesse of the Godhead bodily And he is a transforming glasse to those that see him who shall be changed into the same image from glory to glory 2 Cor. 3.18 And the sight of Christ will be to us a transfiguration sight when I look into another glasse I see the image and representative of my self and as it were another self but when I shall look into this glasse I shall see another image and representation as a Parelius by the reflexion of the Sun and as I may say another Christ Hence we commonly call the vision of God the beatifical vision as one saith elegantly Fides justificat Charitas aedificat Spes laetificat Visio beatificat Faith justifies Charity edifies Hope pacifies but it is Vision which glorifies And I may adde Sanctitas qualificat holinesse qualifies that Vision may glorifie And this leads me to the second thing which is expressed 2. Without this no man shall see the Lord. Mark the word no man Be he rich or poor Prince or Peasant yea be he a Prophet Apostle Minister Martyr yea we may carry this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higher no Angell shall see the Lord what parts soever the man hath whatsoever duties he performeth let him be this or that or any other the best profession way Church let him do let him suffer let him be let him give let him hold what he will â—f he be not holy he comes not into Gods beatifical presence he enters not into the holy hill of God But were he as the Signet oâ— the right hand he must off were he an anointed Cherub he must out down came the Angels when they had laid down the r holinesse and Adam was driven out of Gods presence when he had driven out holinesse Reas 4. The fourth and last Reason is that thundering one of Saint Peter 2 Pet. 3.10 11 12 13. When the last Trumpet shall sound and sound louder and louder when the day of the Lord shall come as a Thief in the night in the which the Heavens shall pass away with a noise and the Elements shall melt with fervent heat the Earth also and all the works therein shall be burnt up Seeing then all these things shall be dissolved what manner of persons ought we to be in all holy Conversation and godliness looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Neverthelesse we according to his promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is nothing but terror in the Text Lamentation and mourning and woe A Thief in the night a great noise fire melting burning dissolving yet is holinesse and righteousnesse secure The new Creature looks for a new Heaven and a new Earth wherein there will be room for holinesse if there be none here as for Lot in Sâ—dome This holinesse is like the blood of the Passeover on the door posts when the destroyer was abroad and a dreadful cry all Egypt over then were the Israelites ready with their loyns girt and staves in their hands expecting the good houre of their last Redemption We have seen it may be
delighting in flowers and their Tulipomania dreame of such a Paradise A silly Countrey Woman coming upon the Exchange was so amazed at the view that she fell down and said She had oft heard of Heaven but never was in it before The voluptuous Epicure will have his a Poetical Heaven of Nectar and Ambrosia the ambitious an Heaven of honours and Gallantry But holy Abraham passed all these by * Heb. 11.10 looking for a City that had foundations The Kingdomes of the world want legs and foundations to stand upon and while men dream of such Paradises they do but build Castles in the ayre without any basis but imagination But look you for the new Heavens Isa 65.17 wherein dwells Righetousness get a Copy of grace in your hearts out of Scripture-Records the Court-Roles of Heaven and then you have * 1 Tim. 6.19 laid hold upon eternal life 'T is easie to be a Saint of the earth a State-Saint a designing Saint nay a Church-Saint but it must be a heavenly Saint one truly holy that is * Col. 1.12 meet to be partaker of the Inheritance of the Saints in light Examine therefore what Authority and entertainment have the most searching truths and cutting Providences of God with you what spiritual wickednesse that never hurt your body Purie or Fame have you forsaken for Christ This sincere beauty of holinesse â—s able to make you Ornaments even to heaven it self 4. Is this Kingdome prepared for those that are Blessed of the Father Oh then labour to obtain your Fathers blessing though * Heb. 12.17 you seek it with teares Now the Father sayes Blessed are the pure the poor in heart the merciful they that pray for them which persecute them be careful not only * Mat. 25.4 to have oyle in your Lamps grace in your hearts but get your * Ver. 7. Lamps trimmed be upon your Watch * Ver. 13. for you know not what houre your Master comes Look how you improve your Talents what good you do in the world Remember it runnes thus in the last account I was an hungry you fed me naked you cloathed me in Prison you visited me and * Mat. 16.27 every man shall be rewarded according to his Works and the more you have of Heaven and Divine love here the more you shall have hereafter for one piece of it will lie in comfortable reflections upon what good we have done in the world though every one hath his * Mat. 20.9 peny that comes in at the Eleventh houre viz. all that is essential unto happinesse yet * 1 Cor. 15.41 one Starre differs from another in glory Art thou therefore in Authority use it for God Art rich alas * Prov. 23.5 riches make themselves wings and fly away Up then and be doing good and make thy self wings of thy Wealth for Heaven by all charitable expressions there is no way to lay your treasure up in Heaven but by laying it out here no way to lend God any thing but by giving to the poor How will hopes of Preferment nourish Conformity Tully tells us A Prince is to be fed with glory and drawn to worthy acts by the allurement of Honour and Renown Did but Christians feed more upon the Heritage of Jacob Isa 58.14 and their Immortal hopes they would act more for their immortal honour such Meditations do as the Philosopher sayes of speculations * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eâ—â— immortalize men and make them spiritual ones indeed or as Ambrose phraseth it carry them upwards as Birds of Paradise * Volucris in Spiritu factus Exod. 19.4 all upon Eagles Wings to soare on high Fifthly Will Christ say Come ye blessed c. then here is an Io triumphe over all the World Let it look as grim as it will upon thee yet Christ will smile though it gnash its teeth upon thee yet Christ will open his lips and * Cant. 1.2 kiss thee with the kisses of his mouth Lapides loquitur though the world speak words as hard as stones about Stephens ears yet Christ will speak comfortably If the World say Go Get you hence yet Christ will say Come if that say Go ye Cursed Christ will say Come ye Blessed Though men say Go ye Cursed Generation who are hated of all men yet Christ will say Come ye blessed of my Father They say Turn out Christ will say Turn in they cry Away from houses and lands and wives and children and all for Christs sake yet be not discouraged poor heart for Christ will recompence thee a hundred fold and thou shalt have a Kingdome for thy Cottage And when they have done all this they rejoyce that their Plot hath taken effect for they designed your ruine long ago I but Christs thoughts of love run higher yet Come blessed soul inherit the Kingdome prepared for thee from the foundation of the World The World may thrust thee out with both hands Christ will receive thee with both arms When Cyrus gave one of his friends a kisse another a wedge of gold he that had the gold envied him that had the kisse as a greater expression of his favour what if thou hast not the onions of Egypt if thou have the Quails and Manna in the Wildernesse Psal 17.14 if thou beest a man of G ds hand if thou beest one of his heart there is small ground to complain Upon all if an Epicurus was the best of the Philosophers without an Elysium If a Platonick lecture of the immortality of the soul made another cast his life away that he might enter upon that state If an Aristotle upon Euripus banks being not able to resolve himself of the cause of its motion dissolved himself by casting himself into the streame saying If I cannot take thee take thou me when we have such a glory as eye hath not seen nor ear heard nor can it enter into the heart of man to conceive what God hath * 1 Cor. 2.9 prepared for those that love him how shamefulâ—y are we run a ground if we cannot have a kinde of * Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22.20 lust to be dissolved and when Christ holds this price in his hand and cryes Come ye blessed we do not answer Come Lord Jesus Come quickly THE Conclusion 2 TIM 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus AT the beginning of this Moneths Exercise I entred upon this Text and then resolv'd the matter contained therein into these four Doctrinal Observations 1. Evangelical words are sound words Or All Gospel-truth is of an healing nature 2. It is of great use and advantage both for Ministers and private Christians to have the main Fundamental truths of the Gospel collected and methodized into certain Models and Platforms 3. Such Forms and Models are very carefully and faithfully to be
clearly implies there were that did say so 3. A third principle he layes down is the doctrine of original corruption even in the regenerate themselves (c) Pelagiani negant originate peccatum Aug. cont Mendac Against those that taught the * Pelagiani Aug. contr Mend. total abolition of original sin in and by Baptisme or that denied the being or at least the damnable nature of it Verse 8. If we say we have no sin c. 4. The necessity of confession of sin not only against them (d) Epiphanius calls the Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murderers of repentance Basil de poenit that decried repentance for sin and confession of sin but against them that denied pardon to them (e) Montanistae Novatiani Jerom. Ep. ad Marcel de erroribus Montani that repent If we confesse our sinnes he is faithful and just to forgive us our sins c. 5. He asserts the doctrine of actual sinne in the regenerate against them that affirmed that (f) The Simonians Gnosticks and other hereticks of that age taught that there was no sin but unbelief that to the justified all things were clean however they live vid. Aug. de perfectione justi c. 21 Clem. Alex. c. conceived the Apostles after the coming down of the Holy Ghost upon them nullis esse peccatis aut passionibus ohnoxii Joviniani docebant justum nec leviter peccare a justified person could not sin or which is the same that God sees no sin in his children If we say that we have not sinned we make him a lyar c. If we say we have no sin there 's the denial of original sin if we say we have not sinned there 's the denial of actual sin both make up the great heresie of the (g) Catharists in the third Centurie after Christ Catharists who held perfection in this life 6. The Apostle vindicates the preceptive obligation of the moral Law even over justified persons Against the Antinomian (h) The Simonians Carpocratians Marcionites Maniches did not only deny the moral law but curse and blaspheme it as given not by God but by some unlucky nature heresie which presumptuously breaketh even that yoke also from the neck of the Disciples Chap. 2. verse 3 4 5. Hereby we know that we love him if we keep his Commandments So early were these poysonous weeds sprung up in the Church of God The other Module which the Apostle layeth down is a Catalogue of Gospel-evidences certain marks and signs of an interest in Christ A Catalogue of Scripture-evidences and of a right and title to life eternal such as these 1. Obedience to Gods Commandments ut sup 2. Contempt of the world Ch. 2.15 3. Stedfastnesse in the doctrine of the Gospel verse 8 19 20 24. 4. Conformity to Jesus Christ in holinesse ch 3. ver 3. 5. Mortification 6 7 8 10. 6. Love to the Saints verse 14. and chapter 5.2 10 11. 7. A believing confession * Most blasphemously denied by the Simonians Chrystolites Pâ—oâ—tâ—es c. Aug. de haeres of Gods sending Jesus Christ into the world as the promised Messias with love to him and thankfulnesse for him chap. 4. In the four first verses of the fifth chapter we have no lesse than seven evidences each lincking in with the other and bearing witnesse to the other As 1. You have faith in Christ bearing witnesse to Regeneration Whosoever believeth c. is born of God 2. Love to God bearing witnesse to faith He that loveth him that begat c. 3. Love to the Saints bearing witnesse to our love of God He loveth him also that is begotten Augustine understands it of our love to Christ but the Context expounds it of our love to the Saints for so it followeth ver 2. where we have 4. Love to God reciprocally witnessing our love to the Saints Hereby we know we love the children of God when we love God 5. Obedience to Gods Commandments bearing witnesse again to our love And keep his Commandments 6. Delight testifying the truth of our obedience His Commandments are not grievous 7. And lastly Victory over the world bearing witnesse to Regeneration For whosoever is born of God overcometh the world Verse 4. It were easie out of this and the other two subsequent Epistles to compleat the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gospel EVIDENCES which are not thus expresly delineated that by them only the Church might describe her members as some loose and vaine spirits fancy but for the members of the Church to try and examine themselves by whither they be real and living members yea or no. It were easie I say to adde to the Catalogue but I have insisted too long upon the first demonstration sc Scripture Pattern I come now to the second demonstration namely The advantages of such Modules 1. For the Ornament of the truth The excellency and advantage of such Forms and Collections of Evangelical truths And In the first place it addes much to the beauty and ornament of the truth whither it be delivered from the Pulpit or from the Press in such Systemes and Platforms the Hearer or Reader may as in a Map or Table sometimes of one sort sometimes of another behold divine truths standing one by another in their Method and Connexion mutually casting light and lustre upon each other Every truth single is very precious and indeed of infinite value as purchased with and ratified in the blood of Christ but to see the truths of the Gospel linked together in their proper union facing one another like the Cherubims Exod. 25.20 is very glorious As the stones of the Temple when they were squared and polished in the Forrest were very costly for both matter and workmanship but when they were layd into the building and formed up into a Temple what a beautiful and magnificent structure did they make The Disciples beholding it Luk. 21.5 were filled with delight and wonder The Curtains of the Sanctuary each by themselves were very rich both for their materials and curious Embroyderies but had you seen them in their Connecture each Curtain fastned to the other with taches of gold and so making up one entire perfect Tabernacle sparkling and shining in all its native spendour it would have been a ravishing sight The very representation of many Countries in one Nation of many Nations in one of the divisions or quarters of the world and of all the quarters described in one Globe or Map it is very delightful to the eye of an intelligent beholder at once discovering the scite and cognation the Longitude and Latitude the distance and degree of every Kingdome and County such globes and tables are full of delight and profit It is in a most eminent manner observable in the Creation of the world of every single days work it is said God saw that it was good but when the whole Compages of heaven and earth was set together into
one entire Fabrick and Creation God saw every thing that he had made Gen. 1.31 and behold it was VERY GOOD Such a rare piece are Gospel-truths in their variety and uniformity not lesse glorious a d admirable than heaven and earth Sunne Moon Starres Elements in all their order and ornament Secondly 2. Help to knowledge Such types and Exemplars of divine truths are of great help to the understanding As the Collection of many beams and luminaries makes the greater light so it is in tne judgement A constellation of Gospel-principles shining together into the understanding fills it with distinct and excellent knowledge 2 Cor. 4.6 It gives us the light of the knowledge of the glory of God in the face of Jesus Christ. One truth doth irradiate and expound another The truths of the Gospel in their method and series are interpretative one to the other while the understanding by means hereof hath the advantage of dwelling upon them the object and comparing spiritual things with spiritual things as the Apostle speaks 1 Cor. 2.13 The truth is he knows but little of the truth that knows it only within it self he understands it aright that knows it in its connexion and correspondence with other truths of the Gospel That Christ dyed to save sinners is a most precious truth 1 Tim. 1.15 but he knoweth TOO LITTLE of it that knows it alone as most of ignorant Christians do who perish with their knowledge he knoweth this truth to purpose that knows it in its connexion with a lost estate that knows it in its references to the fall the wounds and bruises and death contracted by it he knows Redemption by Jesus Christ aright that knoweth it in order to the GUILT and POWER of sin and mans total impotency to save himself from either He knows salvation aright that knows it in the extent and vertue of all Christs OFFICES King Priest and Prophet that understands salvation to be a saving of the poor creature from the REIGN of sin by the Kingly Office of Jesus Christ a saving of a man from IGNORANCE ERROR and those false rotten principles which are naturally radicated in the understanding by the Prophetical Office of Jesus Christ as well as a saving him from HELL and WRATH TO COME by the Priestly Office of Jesus Christ He knows aright the death and resurrection of Jesus Christ not that knows it singly and nakedly only in the story and notion of it but that knoweth it in the effectual application of it by the Spirit for mortification and vivification that knoweth it in its connexion with and influence into justification and sanctification c. He that thus knoweth Christ and him crucified knoweth him as the truth is in Jesus His understanding is full of light Alas the ignorance and misery of our times is not that people are totally destitute of the principles of Christian Religion but that they know them singly only and apart and so they know them but by halfes yea not so much for I dare be bold to say the better half of every truth consists in its method and necessary coherence with other truths without which therefore the knowledge men have of them must needs be but dark and lifelesse Thirdly Such Patterns and Platforms whether of larger or of lesser compasse Advantage help to memoâ—y are a great help to memory In all Arts and Sciences order and method is of singular advantage unto memory We do easily retain things in our mind when we have once digested them into order It is not so much multitude of objects as their variousnesse and independency which is burdensome to memory when once the understanding apprehends them in their natural union and fellowship one upon another the memory comprehends them with much more sweetnesse and facility Hence it is that NUMBER and PLACE are of such rare use in the art of memory The reason why people generally remember no more of the Sermons they hear is for want of Catechizing whereby they might come to know the principles of Religion in their order and methodical contexture Usually in Sermons truths are delivered single and apart and the ignorant hearer knows not where the Minister is nor what place the doctrine delivered obtains in the body of divinity nor how they are knit together and so the memory leaks them out as fast as they are dropt in order is the very glue of memory Method in a single Sermon when the hearer is acquainted with it gratifieth the memory as well as the understanding while it doth not only lodge things in their own place but locks the door upon them that they may not be lost When things are knit and linckt in one with another as in a chaine pull up one link and that will pull up another so that the whole chaine is preserved But we may have occasion to speak again of this point And therefore Fourthly such Modules serve to quicken affection 4. Advantage to quicken affection Sympathy and Harmony have a notable influence upon the affections The sounding of a single string makes but little musick let a skilfull hand touch them in their musical consent and symphonie and it affects the hearer to a kinde of ravishment So it is with evangelical truths place them in their proper rooms that a man may behold them in their mutual correspondencies and apt couplings together and truly the Seraphims themselves answering one to another and ecchoing to another make not a sweeter harmony in their celestial Hallelujahs Fifthly It is a marvelous Antidote against errour and seduction Gospel truths in their series and dependance are a chain of gold to tie the truth and the soul close together People would not be so easily trapand into heresie if they were acquainted with the concatenation of Gospel-doctrines within themselves As for instance men would not certainly be so easily complemented to worship that Idol of free-will and the power of nature were they well principled in the doctrine of the fall The design of God in permitting of it held out in Scripture in such large and legible Characters that he which runs may read Psal 51.4 1 Cor. 1.29 30 31 c. If they did with sobriety of Spirit observe what the Scripture prâ—claimes concerning the impotency of the lapst and ruined creature mans helplesse condition in himself Rom. 5.6 Ephes 2.1 Of the absolute necessity of the quickening helping and stablishing influence of the Spirit of Christ c. When a chaine of pearls is broken a single jewel is easily lost divine truths are mutually preservative in their social embraces and coherence Sixthly 6. Advantage growth in grace Growth in grace is one blessed fruit of such systems and tables of divine truths When â—oundations are well laid the superstructures are prosperously carried on want of distinct knowledge in the mysteries of Religion is a great obstruction to the growth of grace The great cause of the believing Hebrews non proficiency was
a determinate object Religion will fail and vanish this belief is general and speculative Secondly An assent to his bounty that he will blesse those who diligently seek him this is particular and applicative and it follows from the other for the notion of a Benefactour is included in that of a God take away his rewards you ungod him Now the stedfast acknowledgement of this can only draw the soul to perform ingenuous and acceptable service for the naked contemplation of those amiable excellencies which are in the Deity can never conquer our natural feare nor quench our enmity against him the reflection upon his righteousnesse and our guilt fills us with terrour and causes a dreadful flight from him but the hope of his remunerating goodnesse is a motive agreeable and congruous to the brest of a man and sweetly leads him to God Religion is the submission of our selves to God with an expectation of reward I shall Treat of the first Branch of the argument He that comes to God must believe that he is The firm belief of Gods being is the foundation of all Religious worship in the discussing of which my design is to evince that Supreme Truth that God is The evâ—dence of this will appear to the light of reason and faiâ—h by an appeal to nature and Scriptures I shall produce three Arguments from nature which may convince an Infidel there is a God The first is drawn from the visible world The second from natural conscience The third from the consent of Nations First in the Creation his essence and Attributes are clearly revealed his absolute power unerring wisdome and infinite goodnesse are discovered to every capacity therefore the Apostle urges this as the most proper Argument to convince the Heathens Acts 14.15 that they should urn from their vanities to the living God which made heaven and earth and sea and all things that are therein to this they must naturally assent as shadows represent the figure of those bodyes from whence they are derived so in the world there are such traces of the Divine perfections that it is easie to inferre there is a Soveraign being which is the cause of it all the creatures and their various excellencies are as so many beams which reflect upon this Sun or lines which direct to this Centre nay the meanest being carries some impression of the first cause as the image of a Prince is stampt upon a penny as well as upon greater mony the beasts will instruct and the mute fishes teach the Atheist there is a God and though he is not discerned by the outward sight yet the understanding will as certainly discover him as it doth an invisible spirit in a living body and that 1. From the being of the world and its parts it is apparent to sense and acknowledged by all that some things are of a late beginning but those things could not proceed from themselves for then they should work before they were and the same things should exist and not exist at the same instant and in the same respect but this implies a contradiction it follows then they had their Original from without we finde the experience of this in our selves the number of our dayes declares there was a time in which we had no being and therefore we could not produce our selves Now if man which is the most perfect of visible creatures presuppose a Maker then may we sufficiently inferre a Creation where we finde far lesse perfection and this is true not only of things which are visible but of all other beings till at last we arrive at the Supreme cause whose being is necessary and independent Besides if we consider that from nothing he hath produced their beings and so united those two distant extreams of being and not being we may infer his power to be infinite the greatest difference imaginable between two finite beings admits of some proportion and measure but between that which is and that which is not the distance exceeds all apprehension so that from the meer existence of things it is evident that there is a first cause which is independent and infinite and this is God 2. We may certainly argue the being of God from the consent of parts in the world and their perpetual confederations to support the whole Confusion is the effect of chance but order is the product of Art and industry when we consider in a Watch how the different wheels by their unequal motions agree in distinguishing the houres and with that exactnesse as if they were inspired by the same intelligence we presently conclude it to be the work of an Artificer for certainly pieces of Brass could never have formed and united themselves in that method proportionably when we view the Harmony of all things in the world and how disagreeing natures conspire together for the advantage of the whole we may collect there is a Divine Spirit which hath thus disposed all things we will not make a curious enquiry into this an eminent decree of knowledge in several faculties would but imperfectly discover the proportion and measures which the eternal minde hath observed in the frame of nature it will suffice to glance at those which are exposed to the view of all The Sun which is the eye and soul of the world in its situation and motion is a sign to us there is wisdome and counsel in its Authour it 's fixt in the midst of the Planets that it may dispense its light and heat for the advantage of the lower world Quid potest esse tam apertum tamque perspicuum cum coelum suspeximus caelestiaque contemplati sumus quam aliquod esse numen praestantissimae mentis quo haec regantur Tull. in secundo de natura deorum c. lib 2. de divinatione esse praestantem aliquam aeternamque naturam eam suspiciendam adorandam que hominum generi pulchritudo mundi oâ—doque rerum coelestium cogit confiteri if it were plac't in a higher or lower Orb the jarring Elements which by its influence are kept in an equal poise and proportion would break forth into disorders and those invisible chaines and connexions which fasten the parts of nature would presently be broken the regularity and constancy of its motion discovers a Deity by its course from East to West it causes the agreeable vicissitude of day and night and maintains the amiable war of light and darkness this distinction of time is necessary for the pleasure and profit of the world the Sun by its rising chases away the shades of the night to delight us with the beauties of the Creation 't is Gods Herald which calls us forth to the discharge of our work Psa 104.22 23. this governes our labours and conducts our industry this animates nature and conveys a pleasure even to these beings which are insensible without the day the world would be a fatal and disconsolate grave to all creatures a Chaos without order action or
beauty thus by the Sun-beams we may clearly see a Divine providence Besides when it retires from us and a Curtain of darknesse is drawn over the world that proves the wisdome and goodnesse of God the Psalmist attributes the disposition of day and night to God the day is thine Psal 64.16 and with an Emphasis the night also is thine notwithstanding its sad appearance yet it is very beneficial its darknesse enlightens us its obscurity makes v sible the Ornaments of heaven the stars their aspects their dispositions their motions which were hid in the day it unbends the world and gives a short and necessary truce to its labours it recreates the wasted spirits 't is the Nurse of nature which poures into its bosome those sweet and cooling dews which beget new life and vigour the divine providence is also eminent in the manner of this dispensation for the Sun finishing its course about the world in the space of twenty four houres I speak of that part of the world which is inhabited causes that succession of day and night which doth most fâ—tly temper our labour and repose whereas if the day and night should each of them continue six entire months this division would be very inconvenient for us We may farther observe a wise providence in the diversity it hath used to lengthen and shorten the dayes and nights for the advantages of several Countryes for that part of the earth which is under the line being scorcht with immoderate heat wants a continual supply of moysture therefore the longest and coolest nights are there but it is otherwise in the Northern parts for the beams of the Sun being very feeble there providence hath so disposed that the dayes are extream long that so by the continuance of the heat the fruits may come to maturity and perfection And as the difference of day and night so the diversity of seasons proceeds from the motion of the Sun which is a work of providence no lesse admirable than the former as the motion of the Sun from East to West Psal 74.17 Thou hast made the Summer and Winter makes the day and night so from North to South causes Summer and Winter by these the world is preserved Summer crownes the earth with flowers and fruits and produces an abundant variety for the support of living creatures the Winter which seems to be the death of nature robbing the earth of its heat and life contributes also to the Universal good it prepares the earth by its cold and moysture for the returning Sun in the succession of these seasons the Divine Providence is very conspicuous for since the world cannot passe from one extream to another without a dangerous alteration to prevent this inconvenience the Sun makes its approaches gradually to us the Spring is interposed between the Winter and Summer that by its gentle and temperate heat it may dispose our bodyes for the excesse of Summer and in the same manner the Sun retires by degrees from us that so in the Autumne we may be prepared for the asperities of the Winter And to close this part of the Argument the invariable succession of times and seasons is a token of the same providence the Sun which runs ten or twelve millions of Leagues every day never failes one minute of its appointed time nor turns an inch out of its constant course but inviolably observes the same order so that there is nothing more regular equal and constant than the succession of day and night to ascribe this to hazzard is the most absurd extravagance for in the effects of chance there is neither order nor constancy as we may see in the casting of a Dy which hardly falls twice together upon the same square it is necessary therefore to conclude that an intelligent principle guides the revolutions of the Sun thus uniformly for the advantage of the world Psalme 19.1 2 3. The heavens declare the glory of God the firmament shews his handy work Day unto day utters speech and night unto night addes knowledge There is no speech nor language where their voice is not heard what is that language and voice but a Universal Sermon to the world of Gods being and excellency Let us now consider that vast extent of aire which fills the space between heaven and earth this is of so pure a nature that in a moment it transmits the influences of heaven to the lower world this serves as an arsenal for thunders and lightenings whereby God summons the world to dread and reverence this is a treasury for the clouds which dissolving in gentle showers refresh the earth and call forth its seeds into flourishing and fruitfulnesse this fannes the earth with the wings of the winde allaying those intemperate heats which would be injurious to its inhabitants this is the Region for the Birds wherein they passe as so many self-moving Engines praising the Creatour this serves for the breath and life of man from hence we may conclude the wisdome of a God who so governes the several Regions of the aire as by them to convey blessings for the necessities of man and to send judgements for the awakening the secure to seek after God Let us now descend to the Sea and see how that informes us there is a God 't is a Truth evident to reason that the proper place of the waters is next to the aire above the earth for as it is of a middle nature between these two Elements being purer and lighter than the earth but more grosse and heavy than the aire so it challenges a situation between them that as the aire on all parts encompasses the Sea in like manner the Sea should overspread the earth and cover the whole surface of it that its natural inclination is such appears by its continual flowings who then hath arrested its course and stopt its violence who hath confined it to such a place and compass that it may not be destructive to the world certainly no other but the great God who first gave it being and motion besides that which renders the power of God more conspicuous is that by so weak a bridle as the sand its rage is bounded when it threatens the shore with its insulting waves you would fear lest it should swallow up all but it no sooner touches the sand but its fury is turned into froth it retires and by a kind of submission respects those bounds which are fixt by the Creatour Now that the fiercest Element should be represt by the feeblest thing in the world and that which breaks the Rocks be limited by the sand is a wonder of providence therefore the Lord alledges this as an effect only proceeding from his power and challenges an incommunicable glory upon this account Job 38.8 9 10 11 verses Who shut up the Sea with doores when it brake forth as if it had issued out of the womb when I made the cloud the garment thereof and thick darknesse a
swadling band for it and brake up for it my decreed place and set barres and doores and said Hitherto shalt thou come and no farther and here shall thy proud waves be stayed Besides its extent is no lesse worthy of admiration it washes the four parts of the world and so it is the bond of the Universe by which the most distant Nations are united the medium of commerce and Trade which brings great delight and advantage to men by it the commodities which are peculiar to several Countryes are made common to all thus may we trace the evident prints of a Deity in the very waters if we change the scene and view the earth we may perceive clear signes of a Divine providence If we consider its position it hangs in the midst of the ayre that it may be a convenient habitation for us or its stability the ayre its self is not able to beare up a feather yet the earth remains in it fixt and unshaken notwithstanding the stormes and tempests which continually beat upon it from hence we must conclude an invisible but powerful hand supports it 't is reckoned amongst the Magnalia Dei Job 38.4 6. Where wast thou when I laid the foundations of the earth whereupon a e the foundations thereof fastened or who hath laid the Corner-stone thereof Moreover the various disposition of its parts the Mountaines the Valleys I might instance in its productions in plants their roots whereby they draw their nourishment the firmness of their stalk by which they are defended against the violence of winds the expansion of their leaves by which they receive the dew of heaven or in fruits which are produc'd answerable to the difference of seasons those which are cold and moyst to allay our heat in summer and those which are of a firmer consistency in Autumn that they may serve the delight and use of man in winter from whence the notice of a Deity is afforded to us the Rivers which are as the veins which convey nourishment to this great body all intimate there is a God Thus if we behold the excellent order of the parts of the World their mutual correspondence for their several ends the heavens give light the aire breath the earth habitation the sea commerce The World is stiled by Sa in Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of rational spirits wherein they are instructed in the knowledge of God we must break forth There is a God and this is his work but how few are there who read the Name of God which is indelibly printed on the frame of nature who see the excellency of the cause in the effect who contemplate all things in God and God in all things from our first infancy we are accustomed to these objects and the edge of our apprehensions is rebated the commonnesse of things takes away our esteem we rather admire things new than great the effects of Art than the marvails of nature as the continual view of a glittering object dazles the eye that it cannot see so by the daily presence of these wonders our minds are blunted we lose the quicknesse and freshnesse of our spirits I shall finish this Argument by reflecting upon man who is a short abridgement of the world the composure of his body the powers of his soul convince us of a wise Providence who but a God could unite such different substances an immaterial spirit with an earthly body who could distinguish so many parts assigne to them their forme scituation temperature with an absolute fitnesse for those uses to which they serve we must joyne with the Apostle Acts 17.27 28. The meer consideration of the least part of mans body opened the eyes of one of the most learned Atheists in the World Galen l. 3. de usu partium describing the use of our parts saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not farre from every one of us we may finde him in the activity of our hands in the beauty of our eyes in the vivacity of all our senses in him we live move and have our being And to look inward who hath endued the soul with such distinct and admirable faculties The understanding which exercises an Empire on all things which compounds the most disagreeing and divides the most intimate which by the lowest effects ascends to the highest cause the Will which with such vigor pursues that which we esteem amiable and good and recoiles with aversation from that we judge pernicious and evil the Memory which preserves fresh and lively the pictures of those things which are committed to its charge Certainly after this consideration we must naturally assent there is a God who made us and not we our selves 3. We may argue there is a God from the operations of natural Agents for those ends which are not perceived by them Although in men there is a rational principle which discovers the goodnesse of the end and selects such means as are proper for the accomplishing of it and so their actions are the product of their judgement yet 't is impossible to conceive that the inferiour rank of creatures whose motions flow from meer instinct can guide themselves by any Counsel of their own Now all their operations are directed to their proper ends without any variation Si quid est quod efficiat ea quae homo licet ratione sit praeditus facere non posset id profecto est majus sortius sapientus homine Chrysippus in that order as exceeds the invention of man It is admirable to consider how brute creatures act for their preservation they are no sooner in the world but they presently flie from their enemies and make use either of that force or craft which they have to defend themselves they know that nourishment which is convenient to preserve them and those remedies which may restore them By what Counsel doth the Swallow observe the season of its passage in the beginning of Autumn it takes its flight to a warmer Climate and returns with the Sun again in the Spring By what fore-sight doth the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter Doth the Sun deliberate whether it shall rise and by diffusing its beams become the publick light of the World or doth a Fountain advise whether it shall stream forth in a fluent and liberal manner even the actions of men which are purely natural are done without their direction Nay natural bodies will part with their own property and crosse their own inclination for an universal good the aire a light and nimble body that does naturally ascend yet for a general good to prevent a breach in nature it will descend And those things which have a natural opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotel l. de mundo yet constantly accord and joyne together to preserve the whole certainly then a Divine Spirit guides and directs them If we see an Army
composed of several Nations between whom there are great antipathies yet march in rank and order and with equal courage fight for the safety of a Kingdom we presently conclude there is a wise General who thus united them And is there not greater reason to believe that a Soveraign Spirit governs the Host of heaven and earth and unites them to maintain the peace of the World To assert that irrational creatures act for a general and unknown good without the motion of a higher cause is equally unreasonable as to say a curious Picture is drawn by a Pensil without the hand of the Painter which guided it in every line according to the Idea of his minde We must then of necessity infer that those particular causes which cannot conduct themselves are directed by an universal cause which cannot erre and thus we see the whole World is an entire and continual Argument of Gods Being and Attributes Secondly The second Argument is drawn from natural conscience which is a subordinate God and acts all things with respect to a higher Tribunal as Saint Paul speaking of those visible Testimonies which God hath exprest to men in the Creation saith Acts 14.17 that he left not himself without a witnesse giving them rain and fruitful seasons by the same proportion we may say God hath not left himself without an internal witnesse having planted in every man a conscience whereby he is dignified above the lower order of beings and made sensible of the supreme Judge to whose Tribunal he is subject now conscience in its double work as it accuses or excuses by turns upon good or bad Actions proves there is a God 1. Natural conscience being clear and innocent is the life-guard which secures from fears vertuous persons who have not offered violence to the light of conscience in times of danger as in a fierce storme at Sea or fearful Thunder at Land when guilty spirits are surprized with horrour they are not liable to those fears being wrapt up in their own innocency Parcus Deorum cultor infrequens insanientis dum sapientiae consultus erro nunc retrorsum vela dare atque iterare cursus cogor relictos Namque Diespiter igni corusco nubila dividens fâ—etumque per purum tonanteis egit equos volucremque currum Horat. ad 34. l. 31. the reason of their security proceeds from a belief that those terrible works of nature are ordered by an intelligent and righteous providence which is God 2. It gives courage and support to an innocent person when opprest and injured by the unrighteous the natural conscience so long as it is true to its self by adhering to honest principles it is victorious against all attempts whatsoever si fractus illabatur orbis if the weight of all the miseries in the world should come rushing upon him at once it would bear up under them all and stand unbroken in the midst of those ruines the spirit of a man is of strength enough to sustain all his infirmities as a Ship lives in the rough Seas and floats above them the waters being without it so a vertuous person rides out all storms and is preserved from sinking because the fury of worldly troubles cannot reach beyond his outward man the conscience which is the mans strength remains firme and unshaken yea as those Roses are usually sweetest which grow near stinking weeds so the peace joy and glory of a good conscience is then most sensible when a man is otherwise in the most afflicted and oppressed state now from whence proceeds this calmnesse and serenity this vigor and constancy of spirit but from the apprehension of a supreme Judge who at the last will vindicate their cause 2. We may clearly evidence there is a God from the accusations of a guilty conscience this is that never dying worme which if a sinner treads on it will turn again this is a temporal hell a spiritual Tophet what torments are there in the Regions of darknesse which an accusing conscience doth not inflict on a sinner in this life so intolerable are the stings of it that many have took Sanctuary in a Grave and run upon the first death to prevent the miseries of the second Now the shame horror despair and that black train of affections which lash an offender for his vicious acts discovers there is a principle within which threatens vengeance from a righteous and angry God This Argument will be more pressing if we consider that conscience attaches a sinner First for secret crimes which are above the cognizance of men conscience is Gods spy in our bosomes which mixes it self with all our thoughts and actions let a man therefore take what course he will to hide his offence let him sin in the closest retirement that humane policy can contrive where there is no possibility of legal conviction yet his Accuser his Judge his Hel is in his own bosome when the sin is most secret conscience brings in the evidence produces the Law urges the penalty passes the sentence begins the punishment so that the sinner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned for those sins which are not punishable by man yea sometimes a discovery of concealed sins though certainly bringing temporal death hath been extorted by the horror and anguish of an accusing conscience the reason of all is because in secret sins conscience appeals to Gods Omnisciency who is greater than our consciences and knows all things 1 John 3.20 And upon this account it is praejudicium judicii a kinde of antedated day of judgement a domestical dooms-day and brings upon a sinner the beginning of his sorrows 2. It stings with remorse for those sins which are above the power of man to revenge those who command Armies and by their greatnesse are secured from the penalties of the Law yet conscience sets their sins in order before their eyes and these as so many armed men charge them thorow and overwhelme them many instances there are Belshazzar in the midst of his cups and bravery how was he invaded by fear and horrour when he saw the hand-writing on the Wall the whole Army of the Persians could not discourage his spirit but when conscience revived his guilt and the apprehensions of Gods justice he sunk under the burden the hand-writing from without was terrible because conscience opened a hand-writing within Tiberius the Emperour who was doubly dy'd in unnatural lusts and cruelties could neither evade nor dissemble the horrors of his mind Nero after the barbarous murdering of his mother was always pursued by imaginary Divels his distracted fancy representing to him furies and flames ready to torment him How many Tyrants have trembled on the Throne when the condemned innocents have rejoyced in their sufferings from hence we may infallibly conclude the conscience of the most powerful sinner is under the feeling of a Deity for if there were no punishments to be feared but those the Magistrate inflicts in his own Dominions why are Soveraign
natura had the charge of these sublunary things even the holy Prophet himself was liable to this temptation Psal 73.9 10 11 12 13 14. he saw that as the clean Creatures were sacrificed every day the Turtle and the Lamb the Emblems of innocency and charity whilest the Swine and other unclean Creatures were spared Plutarch and Seneca and Cicero have rendred satisfaction concerning this method of the Divine Providence So good men were harrast with troubles when the wicked were exempted and this shook his faith but by entring into the Sanctuary of God where he understood their end he comes off with victory now for the removing this Objection Consider First we are not competent Judges of Gods actions we see but one half of Ezekiels Vision the Wheels but not the eye in the Wheels nothing but the Wheels on which the world seems disorderly to run not the eye of Providence which governs them in their most vertiginous changes The actions of God do not want clearnesse but clearing What we cannot acquit is not to be charged on God as unjust the stick which is streight being in the water seems crooked by the refraction of the beams through a double medium we see through flesh and spirit and cannot distinctly judge the ways of God but when we are not able to comprehend the particular reasons of his dispensations yet we must conclude his judgements to be right as will appear by observing Secondly The sufferings of the righteous do not blemish Gods justice 1. God always strikes an offender every man being guilty in respect of his Law Now though love cannot hate yet it may be angry and upon this account where the judgements of God are a great deep unfathomable by any finite understanding yet his righteousnesse standeth like the high Mountains as it is in Psalme 36. visible to every eye if the most righteous person shall look inward and weigh his own carriage and desert he must necessarily glorifie the justice and holinesse of God in all his proceedings 2. The afflictions of good men are so far from staining Gods justice that they manifest his mercy for the least sin being a greater evil than the greatest affliction God uses temporal crosses to prevent or destroy sin he imbitters their lives to wean their affections from the World and to create in them strong desires after heaven as long as the waters of tribulation are on the earth so long they dwell in the Ark but when the Land is dry even the Dove it self will be wandring and defile its self When they are afflicted in their outward man it is that the inward man may be revived as birds are brought to perfection by the ruines of the shell that is not a real evil which God uses as an instrument to save us Who will esteem that Physitian unjust who prevents the death of his Patient by giving a bitter potion 3. If the Righteous be thus afflicted upon earth we may conclude there is a reward in the next World if they are thus sharply treated in the way their Countrey is above where God is their portion and happinesse Thirdly The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse for God measures all things by the Standard of eternity a thousand years to him are as one day Now we do not charge a Judge with unrighteousnesse if he defer the execution of a Malefactor for the day the longest life of a sinner bears not that proportion to eternity besides their reprieve increases and secures their ruine they are as Grapes which hang in the Sun till they are ripe and fit for the Wine-presse God spares them now but will punish them for ever he condemns them to prosperity in this world and judges them not worth his anger intending to poure forth the vials of his wrath on them in the next Fourthly The more sober Heathens have concluded from hence there is a judgement to come because otherwise the best would be most miserable and the ungodly prosperous from hence they have inferred that because all things are dispenc't in a promiscuous manner to the just and unjust in this world therefore there must be an after-reckoning Fifthly There are many visible examples of the goodnesse and justice of God in this World either in rewarding afflicted innocency or punishing prosperous iniquities He that shall read the story of Joseph and consider that wonderful chain of causes managed by the Divine Providence how God made use of the treachery of his brethren not as a sale but a conveyance how by the Prison he came to the principality must conclude there is a watchful eye which orders all things And how many instances are there of Gods severe and impartial justice there is no State or History but presents some examples wherein an exact proportion in the time measure and kind between the sin and punishment is most conspicuous the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone Pharaoh had made the River guilty of the blood of the Hebrew Infants his first plague is the turning of the River into blood Adonibezec is just so served as he did by the seventy Kings Judas who wanted bowels for his Lord wanted bowels for himself in life and death for he hanged himself and his bowels gushed out and thus the punishment as a hand points at the sin and convinces the World of a Deity Use 1 Vse 1. This is just matter of terror to Atheists which are of three sorts 1. Vita 2. Voto 3. Judicio First To those who are practical Atheists vita in life who live down this truth denying God in their lives sad and certain it is that many who pretend they know God yet so live they as if there were no Deity to whom they must give an account Such are the secure that sleep in sin notwithstanding all Gods thunder and if ever sleep were the true image of death this is the sleep The sensual who are so lost in carnal pleasures they scarce remember whether they have a soul if at any time conscience begins to murmure they relieve their melancholy thoughts with their company and cups like Saul sending for the Musick when the evil spirit was upon him The incorrigible who notwithstanding the designes of Gods mercy to reduce them although Providences Ordinances conspire to bring them off from their evil ways yet they persist in their disobedience Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them God is not glorified by an unactive faith nay this will put the most dreadful accent and the most killing aggravations on their sins that believing there is a God they dare presumptuously offend him and provoke the Almighty to jealousie as if they were able either to evade or to sustain his wrath 't is the greatest prodigy in the World to believe there is a God and yet
face and with twain his feet and with twain did he flee and one cryed to another Holy holy holy Lord of Hosts the whole earth is full of his glory The Angels are pure and innocent Creatures they fear not his angry justice but they adore his excellencies and perfections his is a dread when a most Serene Majesty Penal fear is inconsistent with the joys of heaven but the fear of admiration is perfected there and in this sense the fear of God continues for ever Psal 19.9 In all our addresses to him we should compose our spirits by the awful apprehension of that infinite distance which is between God and us Eccles 5.2 Let not thine heart be hasty to utter any thing before God for God is in heaven and thou upon earth the greatest distance in nature is but an imperfect discovery how much we are beneath God 't is the effect of grace to represent the Divine being and glory so to the soul that in the most social duties it may have impressions of fear Psal 2.11 Serve the Lord with fear and rejoyce with trembling We should fear his greatnesse and power in whose hands our life and breath and all our wayes are the fear of God having its actual force upon the soul is operative and instrumental to holy walking from whence the fear of God is taken in Scripture for the whole duty of man it being an introduction to it The fear of God and keeping his Commandments are joined together Eccles 12.13 This is the Prepositus which governs our actions according to Gods will this is a watchful Centinel against the most pleasant temptations it kills delight in sin by which the integrity of most men is lost for delight cannot dwell with fear this is the guard and security of the soul in the days of trouble the fear of God countermines the fear of men this cuts off base and unworthy complyings therefore the Lord brings this as an antidote against the base fear of men Isa 51.12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass And forgettest the Lord thy Maker that stretcheth forth the Heavens and laid the foundations of the Earth This exalts a Christian above humane frailty and makes him despise the threatnings of the world whereby many are terrified from their constancy It is the most unreasonable thing to be Cowards to men and fearless of God Men have but a finite power and so they cannot do that hurt they would and they are under the Divine Providence and therefore are disabled from doing that hurt which otherwise they could do but the power of God is absolute and unconfined therefore our Saviour presses with vehemency upon his Disciples Matth. 10.28 Fear not them which kill the body but are not able to kill the soul but rather fear him who is able to destroy both body and soul in hell He lives for ever and can punish for ever therefore when duty and life cannot stand together he that flies the danger by delivering up his soul exchanges the pain of a moment for the torments of Eternity Timent Carcerem non timent Gehennam timent Cruciatum Temporalem non poenas ignis aeterni timent modicum mori non aeternum mori Austin upbraids the folly of such They fear the Prison but they fear not Hell they fear temporal torment but they fear not the pains of unquenchable fire they fear the first but not the second death 3. Dependance in respect of his al-sufficiency to supply our wants and Omnipotency to secure us from dangers First his al-sufficiency can supply our wants he is the Sun Fountain and Mine of all that is good from hence the Prophet glories in God Habbakkuk 3.17 18. Although the fig-tree shall not blossome neither shall fruit be in the Vines the labour of the Olives shall fail and the fields shall yield no meat the Flock shall be cut off from the fold and there shall be no herd in the stalls yet I will râ—joyce in the Lord I will joy in the God of my salvation He expresses not only things for delight as the fruit of the Vine and fig-tree but things for necessity as the meat of the field and the flocks of the stall and the utter failing of these together for otherwise the want of one might be supplied by the enjoyment of another Now in the absolute losse of these supports and comforts of life the Prophet saw all things in God want of all outward things is infinitely recompenc't in the presence of God The Sun needs not the glimmering light of the Stars to make day God without the assistance of the Creatures can make us really happy in the enjoying of him we have all things and that to the greatest advantage The things of this world deceive our expectations and draw forth our corruptions but in God we enjoy them more refinedly and more satisfyingly the dregs of sin and sorrow being removed by possessing God there is no burden which we are not able to bear but he takes it aâ—ay our wants weaknesse and sufferings and there is no excellency of his which we are able to enjoy but he conveys to us his grace his glory There is true riches in his favour true honour in his approbation true pleasure in his peace He is the treasure and triumph of the soul Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him He is such a portion that all temporal crosses cannot hinder its influence on us and his influxive presence makes heaven he is a portion that cannot be lost he inseparably abides with the soul The real belief and application of this will keep a Saint in an holy independency on earthly things Cum mundus exarserit cogitat se nihil habere de tanta mole perdendum the flames which shall burn the World cannot touch his portion he may stand upon its ruines and say I have lost nothing Moreover this will keep the soul upright in the course of obedience for all the exorbitancies and swervings from the Rule proceeds from the apprehensions of some particular good in the Creature which draws men aside Those who want the light of faith which discovers Gods al-sufficiency only admire present and sensible things and to obtain these they depart from God but the more eagerly they seek after these temporal good things the further they run from the Fountain of goodnesse which alone can sweeten the best things we enjoy and counterbalance their absence the Creatures are but of a limited benignity the necessity of their number proves the meanness of their value but one God answers all he is an infinite and indefective good he is for all the powers of soul and body to hold them in their pleasant exercise and to give them rest he is alone able to impart happinesse and to preserve that happinesse he imparts
Secondly his Omnipotency can secure us from dangers The Creation is a standing Monument of his Almighty Power for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth man cannot work without materials but God doth and that which exalts his power is that he made it by his Word he spake the Word and they were made saith the Psalmist Psal 33.9 There went no greater pains to the Worlds Creation than Gods command Moreover the World is preserved from perishing by the power of its Maker Certainly without the support of his mighty hand the World had long before this time relapfed to its primitive nothing Many instances we have of his power in those miraculous deliverances which he hath shewn to his people in their extremity sometimes by suspension of the Works of Nature his dividing the Red Sea and making it as a solid Wall that the Israelites might have a secure passage his stopping the Sun in its course that Joshua might have time to destroy his enemies his suspending the nature of the fire that it might not so much as singe the garments of the three Hebrews his shutting the mouth of the devouring Lyons and r turning Daniel in safety from that dreadful Den And are not all these and many others of this kind not only the pregnant testimonies of his love but the everlasting Characters of his Omnipotency Moreover that which expresses the power of God with as great a lustre is the turning of the hearts of many cruel enemies from their intended rage to favour his people thus did he change the heart of Esau who had resolved the death of his brother that instead of killing him he exprest the greatest tendernesse and the most endearing affections to him thus did he so sway the hearts of the Egyptians towards the oppressed Israelites that instead of securing them under bondage they encouraged their departure by enriching them with jewels of silver and of gold Exod. 12.35 Now our duty is to glorifie this power of God by placing our trust on him Psal 121.2 3. My help comes from the Lord who made the heavens and the earth he will not suffer thy foot to be moved by dependance on God the soul is composed in the midst of the most apparent dangers as the upper Region of the Aire is calme and serene whatever stormes are here below thus David expresses the same courage in all Estates when he was retired into a Cave to shelter himself from the fury of Saul he sung the 57. Psal which he then composed My heart is fixed O God my heart is fixed Psal 57.7 I will sing and give praise and afterwards when he triumphed over Hadadezer the King of Zebah he composed the hundred and eighth Psalme and sung the same words O God Psal 108.1 my heart is fixed I will sing and give praise iâ— faith taught him the same song in the Cave and on the Throne in all our exigencies we should apply the power of God the cause of our perplexing fears is our low apprehension of Gods power and therefore when we are surrounded with difficulties and dangers then we are surprised with terror and dispondency whereas when there are visible means to rescue us we lift up our heads but our duty is in the greatest extremities to glorifie his power and to refer our selves to his goodnesse and though we cannot be certain that God will by miracles rescue us from dangers as he did many of his people in former Ages yet we are sure he will so abate the power and force of the most injurious enemies as they shall not conquer the patience nor break the hope of his people 4. We owe perfect obedience to Gods will vid. Subjection to his Commands and submission to his Providence 1. Subjection to his Commands As he is the first cause so he is the Supreme Lord he that gave us life must give us law God hath an absolute title to our service as Creator this made the Psalmist desire the knowledge of Gods Commandments in order to his obedience Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments he may learn this from the universal obedience of all creatures those which are without reason sense or life inviolably observe his commands Esay 48.13 Mine hand hath laid the foundations of the earth and my right hand hath span'd the heavens when I call to them they stand up together as prepared to execute his commands The insensible parts of the World are so compliant with his will as to contradict their proper natures to serve his glory fire descends from heaven at his command the fluid Sea stands up as a solid wall in obedience to him this upbraids our Degeneration and Apostasie that we who are most indebted to the goodnesse of our Creator should prove disloyal and rebellious when the inferiour creatures with one consent serve and glorifie him Lastly we owe submission to the will of his Providence there is no shadow of exception can be formed agâ—iâ—â—t his Sovereignty he may do by right whatever he can do by power therefore we should acquiesce in his dispensations this consideration silenc't David Psal 39.9 I held my tongue and said nothing because thou didst it as the presence of a grave person in authority quiets a disordered multitude so the apprehension of Gods supremacy composes our riotous thoughts and passions unquietnesse of spirit in troubles springs from the ignorance of God and of our selves by impatience we cite God before our Tribunal and do as it were usurp his Throne we set up an antiprovidence as if his wisdome should be taught by our folly and sometimes in afflictions we eye the next cause but do not look upward to the Soveraign Disposer of all things l ke Balaam who struck the Asse but did not see the Angel which opposed him thus from a brutish imagination we regard the visible instrument of our trouble but consider not the Providence of God in all from hence it is that our spirits are full of unquiet agitations we live continually upon self-created Racks Now the humble acknowledgement of Gods hand and the submitting of our selves to his will as it glorifies God so it gives ease to us as there is the greatest equity so policy in our willing stooping to him Rom. 14.11 As I live saith the Lord every knee shall bow to me and every tongue shall confess to God he engages his life and honor for this if there is not a voluntary there must be a violent subjection to him the wilful man never wants woe the spring of our daily misery as well as our sins is opposition to Gods will but the chearful resignation to his Providence what a blessed pill of rest is this to the soul what a Sabbath from all those sinful and penal disturbances which discompose our spirits 't is a lower heaven for as in the state of glory
there is an unchangeable agreement between the will of the Creator and the creature so according to the same measure and degree wherein we conform our wills to Gods we proportionably enjoy the holinesse and blessednesse of that state THE TRINITY Proved by Scripture 1 JOHN 5.7 For there are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one IN the fifth verse of this Chapter the Apostle had laid this down as an Article of faith that the Lord Jesus Christ is the Sonne of God Who is he that ovcrcometh the world but he that believeth that Jesus is the Sonne of God 1 John 5.5 Now for the proof of so glorious a truth the Apostle produces six witnesses and ranks them into two orders some bear record in heaven and some bear witnesse on earth some bear witnesse on earth as ver 8. Ver. 8. of this Chapter There are three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one and some bear record in heaven in the words of my Text There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one In the words you may take notice of these particulars 1. The number of the heavenly witnesses or the number of those witnesses that bear record in heaven viz. three 2. Their dignity or excellency they are in heaven 3. Their act they bear record 4. The names of the witnesses the Father the Word and the Holy Ghost 5. Their unity and these three are one I would observe from the context Observ That it is not an easie matter to believe that the Lord Jesus Christ is the Sonne of God Whence is it else that the Apostle so often urges this point in this Epistle whence is it else that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God three heavenly and three earthly and indeed who can declare the great mystery of the eternal generation of the Son of God I will give five wonders in five words 1. God the Father communicates the whole divine essence unto the Sonne and yet hath the whole divine essence in himself If God communicates his essence it must be his whole essence for that which is infinite cannot admit of any division partition or diminution yet methinks we have a faint resemblance of this here below 'T is not with things of a spiritual nature as with things of a corporeal spiritual things may be communicated without being lessened or divided viz. when I make a man know that which I know my knowledge is still the same and nothing diminished and upon his account whether that Argument against the traduction of the soul that if the soul of the Father be traduced the Father is left soul-lesse be cogent I leave to the judgment of the learned 'T is to be granted that to communicate the notion is one thing and the faculty is another but both are things of a spiritual nature 2. God the Father and God the Sonne are one essence and yet though the Father begets the Sonne the Sonne doth not beget himself The Father and the Sonne are one God yet the Lord Jesus is the Sonne of God under that notion as God is a Father and not the Sonne of God under the notion as God is a Sonne and so not the Sonne of himself 3. God the Father begetteth God the Sonne and yet the Father is not elder than the Sonne nor the Sonne younger than the Father he that begetteth is not in time before him that is begotten if God was a Father from everlasting then Christ was a Sonne from everlasting for relata sunt simul natura an eternal Father must have an eternal Sonne 4. The Father begets the Sonne yet the Sonne is not inferiour to the Father nor the Father superiour to the Sonne The Lord Jesus Christ being in the forme of God thought it no robbery to be equal with God it was his right and therefore it was no robbery as he is coeternal so he is coequal with the Father 5. The Father begets the Sonne yet the Sonne hath the same numerical nature with the Father and the Father the same numerical nature with the Sonne an earthly sonne hath the same specifical nature with his Father but then though it be the same in regard of kinde yet it differs in regard of number but God the Father and God the Sonne have the same individual numerical nature Use Let me entreat you that you would attend unto the record and testimony that is given by those witnesses and for your encouragement consider the difference between these heavenly witnesses in the Text and earthly wi nesses and so I shall proceed to that which I mainly intend 1. On earth there may be some single or one witnesse but here are no lesse than three 2. Earthly witnesses are such as are lyable to exception but these are in heaven beyond all exception 3. As for earthly witnesses it may come to passe that their names may not be known these here are named the Father the Word and the Holy Ghost 4. Earthly witnesses when they are produced either may be silent or it may be bear false witnesse but these bear record and their record is true 5. Earthly witnesses may not agree in their witnesse as the witnesses brought against Christ but there is a sweet consent and agreement amongst these witnesses for these three are one 6. Whereas Earthly witnesses although they may be one in regard of consent yet they are not one in regard of essence every man hath one particular individual essence of his own but these are one in regard of essence Now pray mark this for if it be so then the Father is God the Son God and the Holy Ghost God And therefore the Socinian who denies the Deity of the Word and of the Holy Ghost will perswade you to believe that these words are to be expounded thus these three are one that is sayes he these three agree in one but that this is not the meaning of the phrase appears by the variation of it in the next verse the words are Ver. 8. There are three that bear witnesse on earth the Spirit the water and the blood and these three agree in one Now if both phrases note unity in consent here is an occasion of offence and falling administred by the variation of them in these two verses why is it not said the Father the Word and the Holy Ghost agree in one as well as the Spirit water and blood And suppose we should grant that the onenesse spoken of in the Text is to be expounded of consent in will and agreement yet it would prove the Godhead both of the Father and Spirit for in free Agents
where there is the same will there is the same nature indeed with men it is the same specifical nature not numerical because there is but one God only therefore here it must be the same numerical nature Observ The doctrine I would speak more fully to is the doctrine of the Trinity or that there are three persons in the divine essence In the prosecution of this point I shall by Gods assistance observe this method 1. I shall speak something to the notion of a Divine person 2. I shall shew you that these are three persons in the Divine essence 3. I shall speak somethiâ—g to the distinction of those pers s. 4. I shâ—ll speak to the order of these persons 5. I shall enquire wheâ—her the mystery of the Trinity may be found out by the light of nature 6. The Use and Application 1. I shall speak something to the notion of a divine person what a divine person is or wherein it consists Resol 1. Negatively a divine person in the precise notion of it is not a being or singularis substantia persona natura singularis clare distinguitur there is a clear difference between person and nature as you may perceive by these following considerations 1. Our Lord Jesus Christ assumed the nature of man and yet not the person of men 2. Those things which may really be separated are not the same but that personality may be separated from nature appears by the foregoing instance 3. If a person were a being it must either be finite or infinite if finite then something finite would be in God if infinite then there would be three infinites in God or which is all one there would be three Gods now Deum trinum asserimus Deum triplicem negamus 2. Positively a person is modus rei the manner of a being and a divine person is modus divinae essentiae the divine essence modificated or the divine essences considered three manner of wayes for iâ—stance consider the divine essence as the fountain or principle of deity so it is the first person consider it as streaming forth from the Faâ—her so it is the second person consider it as breathed forth by Father and Son and so it is the third person I said before that the Father is the fountain or principle of deity now this must warily be understood I do not say the Father is the cause of deity but the principle there is a wide difference between p incipium causam a principle and a cause Omnis causa est prâ—ncipium sed omne principium non est causa the cause of a thing may be called its beginning but the beginning of a thing is not necessarily its cause the beginning of a line is not the cause of it But to return where we were a divine person is modus divinae essentiae the divine essence modificated the divine essence considered three manner of wayes now the manner of a thing is neither ens nor nihil it is neither a thing nor yet nothing for instance the folding of my hands is not ens for then I should be a Creatour and make something nor is it plainly nothing for there is difference between my hands folded and my hands expanded Now we use the word person because it notes the subsistence of the most excellent kind of being and hath more in it than subsistence hath we say a beast doth subsist but it is absurd to say a beast hath personality because a person notes an understanding subsistent Heb. 1.3 besides the word person is attributed to God in the Scripture in the Epistle to the Hebrews you finde these words made use of by the Apostle concerning Christ the brightnesse of his glory and the expresse Image of his person 2. I am to shew you that there are three persons in the divine essence and that from Scriptures both in the Old Testament and in the New 1. By Scriptures in the Old Testament to that purpose take into your thoughts these particulars 1. A plurality of persons may be proved by that Scripture Gen. 1.26 Gen. 1.26 where God speaks of himself in the plural number Let us make man in our Image this notes more persons in the Godhead than one 't is true something is urged by way of Objection Object 1. God speaks by way of Apostrophe unto the Angels that they should bear witnesse of the works of Creation it is usual in Scripture for God to speak to the creatures as in the Prophecy of Isaiah Isa 1.3 Hear oh heavens and give ear oh earth for the Lord hath spoken Resol 1. Although God is sometimes brought in in the Scripture speaking unto the creature yet it is impossible that this Scripture should be expounded after this manner For 1. Those unto whom God speaks were companions with him in the work of Creation Let us make man after our Image now God did not make use of Angels as instruments in the work of Creation not indeed could he so doe For 1. Every instrument must have subject matter to work upon but Creation doth nor presuppose a subject but make it 2. Every instrument must have time to work in but Creation is in an instant and therefore when we read that God created the world by Jesus Christ as in the Epistle to the Hebrews Heb. 1.2 by whom speaking of Christ he made the world this particle per or by non est nota instrumenti sed nota ordinis notes not instrumentality but the order amongst the divine persons for as there is an order in regard of themselves so in regard of their operations operari sequitur esse and hence it is that although we read that God the Father made the world by Jesus Christ yet we do not read that Jesus Christ made the world by the Father 2. God speaketh unto those persons after whose image man was to be made Let us make man after our image now man was not to be made after the image of Angels but the image of God himself Ob ect 2. God speaks more magnatum or more pincipium after the manner of great ones who speak in the plural number Resol 1. If God speaks more magnatum after the manner of great ones why doth he not alwayes or at least frequently speak after this manner you will find God speaking in Scripture for the most part in the singular number even in this very book of Genesis Behold Gen. 6.17 Gen. 9.9 Gen. 15.1 Gen. 17.1 I even I do bring a flood of waters upon the earth Behold I even I establish my Covenant with you Fear not Abraham saith God I am thy shield and thy exceeding great reward and elsewhere I am the Almighty God walk before me and be thou perfect 2. If God speaks in the plural number after the manner of great ones then certainly he would speak after this manner when he discovers most of his royalty and power and Majesty as he did at the
heavens called the Milky-way which are invisible upon the account but now mentioned Sense tells us that the Sunne is of greater magnitude in the morning and evening than at noon here reason again interposes corrects sense tells us it onely apeares so because of the densenesse or thicknesse of the air or medium and that for the same reason if you put a piece of money into a bason of water it will appeare of a larger size than if it were in a bason without water that which I aim at is this that as reason doth thus correct sense à pari faith should correct reason 2. Philosophical Axiomes must be kept within their proper bounds and limited to a finite power for instance Ex nihilo nihil fit that out of nothing proceeds nothing is a truth if it be understood with reference to a finite power So A privatione ad habitum non datur regressus is a truth upon the same termes Sic una numero essentia non potest esse in tribus personis that one and the same numerical essence cannot be in three distinct persons is a truth limited as before I mean with reference to a finite power but all this and ten thousand Arguments more of this nature cannot overthrow this principle that there are three persons and one God for we are not speaking now of that which is finite but of that which is infinite Suppose this Question should be started how the same numerical essence can be in three persons possibly an answer might be returned thus Suppose a father begets a sonne and communicates to him the same numerical soul and body which he hath still himself and both of these should communicate the same soul and body to a third here would be three distinct persons yet the same essence in them all but I know a reply would quickly be made This is impossible answer must be made It is true as to that which is finite but not unto that which is infinite c. The time allotted for this exercise being spent in the handling of the doctrinal part of this Observation I can speak but a few words to the Use and Application Use 1. This doctrine should establish us in the truth of the Gospel even this mystery which hath been hid from ages and from generations but now is made manifest unto the Church the Heathens as we have heard could not attaine unto this knowledge by the light of nature Oh what a comfort is this that we serve an incomprehensible God! one God and yet three persons to comprehend is to environ and keep in all that God is for my part I would not worship that God that I could comprehend the doings of God know no bounds much more his essence and subsistence Kings have their Crowns a circle about their head and should also have a circle about their feet they should not go which way they please but keep themselves with n the limits of Law both of God and man and this speaks them to be creatures though in a greater letter finite beings but it is otherwise with God as he will not have any Articles put upon him so he cannot have any circles or lines drawn about him for an infinite God to be finite and limited is a contradiction in adjecto 2. Let us study this doctrine of the Trinity and as a motive to this consider we cannot worship God aright without some knowledge of this truth As God the Father God the Son and God the holy Ghost are the object of divine faith so are they the object of divine worship we must worship Trinity in unity and unity in Trinity you may direct your prayers unto God the Father Son and holy Ghost but you must not pray unto either of the persons but as united unto the other Gerard tells us in Loc. com de sanctissimo Trinitatis mysterio cap. 1. that it is absolutely necessary in some measure to know this truth and that not only the denial of the Trinity of persons but the ignorance of it is damnable Eph. 2.12 the Apostle tells the Ephesians that sometime they were Atheists we render it without God in the world but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists in the world and the reason of this you have in the beginning of the verse because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ although a man acknowledges there is but one true God yet if he knows not this God in Christ he is an Atheist 3. Blesse God for the cleare discovery of this truth under the Gospel Blessed are our eyes for we see and our eares for we heare 'T is Gods method to discover himself by degrees we know more of God now than the Jews did and we shall know more in heaven than we know on earth Now God the Father God the Son and God the holy Ghost lead us unto all truth and bring us at last unto himself that we may enjoy him and have a more full and clear discovery of him unto all Eternity Amen READER BE pleased to take notice that the worthy Authour of this Sermon not long after he had preached it by a very sad hand of God fell sick and dyed so that he had not opportunity himself to bring it forth into light you have it here as it was taken by a good Noter yet so as it hath been compared with the Authours own Notes which yet being for the most part wrote in Characters the Comparer could not make so much advantage of them as he desired Had the Lord been pleased to spare him his life this Discourse had come forth more exact and accurate than now it doth but such as it is it here presents it self to thee and 't is hoped though that is wanting which might please the learned eye yet there is that in it which may profit the judicious Christian you will here see the difference of Treatises put forth by the Authours themselves and by others which is as great as the difference betwixt the childe whom the mother nurses her self which is full and faire and lusty and that which is put out after her death which is too often infirme lean and starv'd If thou findest any thing in this Sermon that is for thy profit blesse God for it and pray that no more such hopeful instruments may be cut off in the prime of their days THE DIVINE AVTHORITY OF THE Scriptures 2 Tim. 3.16 All Scripture is given by inspiration of God c. YOu have heard there is a God and you have had a discourse concerning the Trinity I am now to clear and prove to you the Divine authority of the Scriptures therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16 c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana because they said it was that which fell from Jupiter Acts 19.35
our own bodies Look upon the difficulties cares turmoyles for provision of us and ours Gen. 3.17 Labour is with toyle wearinesse vexation disappointment We plough and sowe and reap not earne and put in a bag with holes Hag. 1.6 Look upon shameful nakednesse We have lost our Robes of glory and need now the spoiles of beasts to cover our shame with How many trades are there and what toile in them meerly for this end that the dishonour of the body may be hidden Look upon the sorrows of the female sex Gen. 3.16 which though mitigated and mingled with promises yet still are arrows which sin hath shot into their sides and grace doth not quite pluck them forth 1 Tim. 2.15 Look upon the assaults made even to our ruine by those things that otherwise were under our feet Psal 8.6 But now withdraw from the yoke serve with groans remissnesse and much unserviceablenesse and often lift up their heel and turn and tear us these are a very small part and only bare hints of those confusions and effects of the Lords wrath which sin hath let into the body which else had been invulnerable in the very heel 2. Upon the soul Consider 1. The minde O what blindness ignorance thick darknesse in the apprehensions of God his very being most self-evidencing Attributes in the very mysteries of the first magnitude which are the rules of our duty and the grounds of our hope incapableness dulnesse slownesse to believe lothness to inquire or receive the light which shineth forth from heaven doubts distrust mistakes wandrings after that which is not light and into wayes that seem right but the end of them are the ways of death Prov. 14.12 The heresies of the whole earth are seminally in the blindnesse of the minde and would grow up from thence though there were none of our many sowers to scatter them being nothing else but corrupt imaginations formed into a systeme Vnprofitablenesse in the knowledge of truths which we most clearly and distinctly conceive Unsteadinesse that we cannot fix and close upon holy thoughts till the impressions thence be powerful and work a real change There is no Spaniel more wilde and running after every Lark and Butter-flye that rises in his way than our thoughts are gadding after every thing that comes in our way Yea our minde gathers vanity to it self when the eyes are shut and no objects to divert and inveigle us with These are sins and yet are rushing in further as the recompences of former sins which are meet Rom. 1.27 2. The memory Things stick there that a man would gladly learn and count it a singular mercy to attain the art of forgetfulnesse of and others leak and slip away though taught ofen plainly repeated mused upon and we felt the power of them in a degree upon our hearts what Indispositions to the use of means in order to a cure what Proneness to cumber our selves with by-matters till they talk with us sleeping and crowd in and suck away Lords-days themselves and leave nothing but scraps of prayer and preaching to us sin first brought in these plagues and wrath binds them on and leaves judicially the reins loose to them 3. Conscience The directing part is out of tune and either gives no directions as a Master that is no body in his Family or gives wrong directions as false lights on the shore lead the ships upon the Rocks and quicksands forbids where the Lord commands and urges to that which he forbids John 16.2 Tit. 1.15 or gives right directions and hath no authority And the judging part of conscience is out of tune and gives no judgement of what is done like a Bell whose clapper is out or a dumb dog that cannot bark or gives perverse judgement and excuses where it should accuse makes sin no sin or very little and stayes the heart with empty comforts or accuses for having done that which he is bound to do and disquiets with undue fears or accuses rightly for the matter yet with excesse and so sinks the soul under despaire so that there is as much need for conscience to be overseen as to oversee to bâ— guided as to guide These arrows abide in and the venome of them invades more and more and that is a very dreadful effect of the wrath of God 4. The Will There are sad strokes there Aversenesse and impotence unto that which is spiritually good Phil. 2.13 Psal 110.4 Inclinations and byasses to drink in the very first and the very worst motions and suggestions unto sin Lustings after evil things Job 15.16 and against the Spirit Gal. 5.17 stubbornnesse Rom. 8.3 Contempt of the offers of reconciliation Joh. 5.40 Ezek. 33.11 incompliance with the counsels of the Holy Ghost Act. 7.51 These are cords of mans twisting and the Lord in dreadful wrath sayes Be it so and pinions him with them to the last judgement 5. The affections fly upon unmeet objects headlongly inclining to them and C l spe and cleave there and cannot be gotten off Recoile from that which is good are stirred in respect of evil to embrace it and in respect of good to eschew and be weary of it Ahab imprisons the true Prophets and sets the false at his own Table and gives them his ear and heart Are full of disorders more offended with our injuries than Gods merry Eccles 2.2 and the Holy Ghost calleth it madnesse mourn and swallowed up Cannot be raised to things above and settled on them 2 Cor. 2.7 We complain and justly of servants that are nimble and expert in any piece of knavery and lozels at their work this is the very temper of our hearts nimble and wise to do evil but in the things and wayes of God and which are of greatest necessitie and advantage we have no knowledge And a sharper wrath is not than the Lord to leave us to our selves Psal 81.12 Psal 78.30 These are hints and no more of the Lords wrath upon the soul 3. Upon the estate Look upon the general estate of the whole Creation impaired groaning and subject unto vanity into the Publick state Confusions stumbling-blocks underminings of civil and spiritual liberties c. into the particular estates of men snarles damages wrongs powlings men taken and carried whither they would not build and dwell not therein gather and it melts as butter against the Sun c. 4. Upon Relations Unequal marriages yokefellows disloyal wastful idle with-holding more than is meet troubling their own flesh dampers in the wayes of God suddenly strucken and the greatest comforts leave the smartest wounds after them c. Vnfaithful servants looking only to the Masters eye invading that which is not theirs imbezeling or suffering to go to wrack that which by care they might and ought to preserve Children sickly unnatural taking to no Callings or not diligent and faithful in them dispose themselves without consent run themselves into bryers and see their errour when too late to retreat This
any receive not him this wrath tarries still and will cleave to and abide upon him for ever John 3.36 He speaks with authority Luke 19.27 Those mine enemies bring them and slay them before me and it shall be done 3. That the Psalmist makes it as it is a point of wisdome in the greatest to kisse the Son with a kisse of homage and subjection Psal 2 11 12. least he be angry what is the danger of that and ye perish in the war of your hopes and purposes and never compasse grace nor glory If his wrath be kindled but a little blessed are all those which put their trust in him 4. That then ye may plead with the Lord with humble boldnesse Psal 74.1 Why doth thine anger smoak against the Sheep of thy Pasture remember thy Congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed c. 5. And assure your hearts of welcome Prov. 21.14 A gift in secret pacifieth wrath and a reward in the bosome strong wrath Mark their policy Acts 12.10 and be assured the relations of Christ are beloved of the Father Job 33.24 Then he is gracious to him and saith Deliver him from going down to the pit I have found a ransome 2. To those which the Lord hath translated out of their natural condition 1. Bring the work often to the touchstone that you may not boast in a false gift gold will endure the test and be more fully manifested to be gold indeed and finding the work to be right live with an enlarged heart to the praise of that grace which hath made this change 2. Deal seriously in the mortification of sin which God only strikes at and in order thereto count sin the worst of evils if this were done and throughly and fixedly done in our spirits there is nothing of any other directions would be left undone To set up this judgement there needs 1. Ploughing carefully with the Lords heifer viz. search into the Oracles of God there and there only are lively portraitures of sin and the genuine products and traine of sin 2. The eye-salve of the Spirit We are blinder than Batts in this matter and are indisposed very much or rather wholly to let this truth sink down into our hearts 3. Applications to the Throne of grace None but those which deal in good earnest in heaven will see the hell and mystery of sin in themselves He gives the Holy Ghost to them which ask him 4. Excussions and communings with your selves Prov. 20.27 The spirit of man is the candle of the Lord searching all the inward parts of the belly and duly made use of will tell many stories correspondent to the Word of truth use conscience and use therewith another and bigger candle to rummage the dark room of thy heart with Superadde to conscience the succours of the Word and Spirit and thou shalt do something in the search and finde out convictively the swarms of evil in thine own heart 5. The work of grace There will be else a beam in the eye and plaine things will not be plaine to us Gods work holds intelligence and is of amicable affinity with his Word grace hath the only excellent faculty in looking through sin 6. Attendance to the Lords administrations against sin God writes in great letters in the world what he had first written in the Scriptures every breach by sin should lead down into more hatred brokennesse of spirit and shame before the Lord for sinne This is the engaging evil this engages God and the holy Angels and Devils and the very man against himself Nothing can be his friend to whom sin hath made God an enemy Wo to the man that is in this sense alone and hath heaven and earth and hell and all within the Continent of them against him it is impossible for that mans heart and hands to stand strong This is the mighty prevailing evil Never was man so stout as to stand before the face of sin but he shivered and was like a garment eaten up of moths This hath fretted the joynts of Kingdomes in pieces Psal 39.11 and made the goodliest houses in the world a heap of rubbish Zech. 5.4 will make Bab lon that sits as a Queen an habitation of Divels Rev. 18.2 and the hold of every foule spirit and a Cage of every unclean and hateful birds made the Angels Divels and heaven it self too hot for them Never were the like changes made as by sinne grace makes not changes of richer comfort than sin doth of dismal consequence it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne Micah 7.18 3. Bear all afflictions incident to an holy course chearfully The Martyrs went joyfully into the fire because the flames of hell were quenched to them bore their Crosse easily because no curse and damnation to them in Christ Jesus Gal. 3.13 4. Reduce your anger to the similitude of Gods which is very slowly kindled and is an intense holy displicence only against sin Psal 103.8 and is cleans'd from all dregs of rashnesse injustice and discomposure such zeal should eat us up John 2.17 MANS IMPOTENCY TO Help himself out of that misery ROM 5.6 For when we were yet without strength in due time Christ dyed for the ungodly IN this Chapter there are two parts in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate in the second he argues the firmnesse of these comforts because they are so rich that they are scarce credible and hardly received The firmnesse and soundnesse of these comforts the Apostle representeth by a double comparison 1. By comparing Chr st with Christ and 2. Christ with Adam Christ with Christ or one benefit that we have by him with another from the Text to ver 12. then Christ with Adam the second Adam with the first to the end of the Chapter In comparing Christ with Christ three considerations do occur 1. The efficacy of his love towards us before justification with the efficacy of his love towards us after justification the argument standeth thus if Christ had a love to us when sinners and his love prevailed with him to die for us much more may we expect his love when made friends if when we were in sin and misery shiftless and helpless Christ had the heart to die for us and to take us with all our faults will he cast us off after we are justified and accepted with God in him this love of Christ is asserted in the 6. verse amplified in the 7. and 8. verses and the conclusion is inferred verse 9. much more then being now justified by his blood we shall be saved from wrath through him The second Comparison is of the efficacy of the death of Christ and the efficacy of the life of Christ 't is absurd to think that Christ rising from the dead
of Redemption it was from all eternity it was not made when Christ was just coming into the world but from everlasting Two Scriptures seem to hold out this 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Here is the purpose of God here is grace given in Jesus Christ how in the Covenant betwixt the Father and him when was this given before the world began h. e. from all eternity So Tit. 1.2 In hope of eternal life which God that cannot lâ—e promised before the world began How was this life promised before the world begun but in this everlasting Covenant wherein the Father promised unto Christ eternal life for all his seed I have been speaking to you of a very great mystery of which the Scripture speaks but little signanter we have not the termes but we have the sense and substance of this Covenant of Redemption there laid down If in any assertion I have seemed too bold I am very ready to take shame for iâ— I am sorry my work did lie in such an untrodden path wherein I have but very few to give me any direction I will shut up all with a little Application And first Application I would from hence stir you up to an high admiration of the great and infinite love of God of God the Father of God the Son what manner of love hath the God of Grace revealed in this Covenant Love that for the freenesse of it and greatnesse of it we should admire in this life as we shall admire it in the life to come Both persons have discovered unconceivable love in this transaction Oh let both of them be admired with the highest admiration 1. Admire the love of the Father we are more apprehensive of the love of the Son than we are of the love of the Father I would not speak any thing to diminish the love of the Son God forbid Oh 't was wonderful superlative love only I would heighten your apprehensions of the Fathers love in the great work of our Redemption Redemption was not only brought about by Christ but the Father had a great hand in it therefore 't is said The pleasure of the Lord shall prosper in his hand And I have found a ransome God so loved the world Isa 53.10 Job 33.24 John 3.16 that he gave his only begotten Son c. I might instance in several particulars to set out the Fathers love in our Redemption but take only that which I have been upon That the thoughts of God should be upon poor lost man so as to finde out a way for his recovery that he should call his Son and say Come let us consult together I speak after the manner of men Is there no way to be found that man may yet live he is now obnoxious to me and I might throw him into hell but may not I be satisfied and he saved too I am not willing he should utterly perish I say that God should thus set his thoughts on work for wretched man and treat with his Son and strike up a Covenant with his Son and therein lay such a foundation for mans recovery let Angels and men and all creatures adore this love and oh that you would return love for love return your drop for Gods Ocean We must honour the Son as we honour the Father John 5.23 and we must love the Father as we love the Son 2. And then admire the love of the Son too he is willing to engage in this Covenant he knew the termes of it what the Redemption of man would cost him even his life and precious blood yet for all this he willingly and freely binds himself to redeem poor sinners whatever it cost him O the heights depths breadths of this love Ephes 3.18 Blessed Jesus that ever thou shouldst consent to lay down thy life for me to wash away my sins in thine own blood 1 John 3.16 Rev. 1.5 to give thy soul as an offering for sin upon this encouragement and motive that thou mightest sâ—e such a poor worme as I brought in to God that thou shouldst set thy self as a Skreen betwixt Gods wrath and my poor soul and do and suffer ten thousand times more than what tongue can expresse or heart conceive What shall I what can I say to all this but fall down and wonder at that Love which can never be Fathomed So much for the first thing Vse 2 Secondly This Covenant of Redemption may be improved for the encouraging and strengthning of faith Faith sometimes is ready to question the blessings of the Covenant of Grace and the Continuance or Perpetuity of the Covenant of Grace that 's the great Foundation of Faith and when it staggers about that 't is very sad with the soul Now I 'le lay down two things for the help of Faith 1. The blessings of the Covenant are sure 2. The Covenant of Grace it self is sure First The blessings of the Covenant are sure They are called the sure mercies of David Isa 55.3 Isaiah 55.3 They are sure for Continuance and they are sure for Performance 1. For Continuance common mercies are dying perishing uncertain things but Covenant mercies are stable durable lasting things A great estate may come to nothing Prov. 23.5 Riches are uncertain things Imaginaria in saeculo nihil veri Tertul. 1 Tim. 6.17 And so in all worldly comforts they are but a fashion matters of fancy rather than of reality and they passe away 1 Cor. 7.31 But now grace pardon of sin adoption c. these are blessings that abide for ever Rom. 11.29 2. They are sure also for performance I mean whatever blessing God hath put into this Covenant as 't is full of blessings all shall certainly be made good to believers otherwise God would not be faithful to his Covenant which certainly he will be Men may be false in their Covenants to God but God will certainly be true in his Covenant to men Heaven and Earth shall passe away rather than there shall be the least entrenchment upon Gods truth in the not performing of his Covenant Secondly The Covenant of Grace is sure in it self a Covâ—nant firme unalterable never to be broken 't is called an everlasting Covenant Gen. 17.7 Hebr. 13.20 a Covenant that shall stand fast Psal 89.28 a Covenant ordered in all things and sure 2 Sam. 23.5 The Covenant of Grace is so firmly ratified that there can be no nulling of it 1. God hath ratified it by his Oath Gen. 22.16 Hebr. 6.13 Si non credimus Deo promittenti at credamus Deo juranti Hierom Amant Scripturae pro pacto ponere Testamentum Aug. 14 15 16 17 18. His promise is enough but surely hâ—s oath must put all out of question there 's no room for unbelief now God hath sworn
swears by his life Isa 49.18 18. The Prophet speaks there of Sion as of a Mother-City and of multitudes that should be brought home to her by the Ministry of the Gospel and that they shall be as Jewels and Ornaments matter of much honour to her by their e dowments with spiritual graces Thus Gospel-Covenanters shall be qualified But you will presently say there is no danger of Gods breaking Covenant all the danger is on our part but Christians there is not so much danger on our part as many fear it is not every sin that presently breaks the Covenant a wife may be foolish and passionate yet the marriage is not thereby broken And when we do slip into Covenant-breaches Christ is ready to pardon us and the Spirit of Christ ready to piece up our breaches Provided that we do but make conscience in the whole course of our lives to keep Covenant with God Christians I hope by all that hath been spoken you will be perswaded to enter into Covenant and to keep Covenant with God if so I have my End and so hath my Sermon THE Mediatour OF THE COVENANT Described in his Person Natures and Offices 1 Tim. 2.5 And one Mediator between God and men the Man Christ Jesus COmmunion with God is our only happinesse 't is the very heaven of heaven and 't is the beginning of heaven here on earth The only foundation of this communion is the Covenant of Grace and 't is the great excellency of this Covenant of Grace that 't is Established in such a Mediator even Jesus Christ And one Mediator between c. This Epistle as ot the substance and main design of it is a short directory unto Timothy how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus In the first Chapter he instructs him concerning the doctrine he should Preach In this Chapter concerning the persons for whom he should pray 1. More generally For all men ver 1. i. e. men of all ranks conditions and Nations in the world 2. Particularly and especially for Magistrates ver 2. The Magistrates of those times were not only Pagans but Persecutors Diversus orandi modus ac scopus in diversis hominum generibus accurate observetur Non enim quidvis pro quovis orandum est quia sic precatio nostra divinae voluntati repugnaret Conrad Voâ—st in loc strangers to Christ themselves and enemies to every thing of Christ in others yet pray for them There are indeed some persons whom Christ leaves out of his prayers Joh. 17.9 and would have us leave oâ—t of ours 1 John 5.16 But yet thus far we may and ought to pray for all men the worst of men that the Lord would either make them truly good or else restrain them from doing evil that he would either shew mercy to them in their own soules or else keep them from being instruments of mischief unto others That under them you may lead a quiet and peaceable life in all Godlinesse and Honesty The encouragements unto prayer in this extent are Non omnes sine discrimine sed ex omnibus ordinibus Parae in loc 1. The good will of God to all men ver 4. i. e. men of all ranks and degrees for though God by his preceptive Will commands every individual man in the world to mind his salvation Acts 17.30 and by his approving Will delights in saving lost creatures nay though he vouchsafe to all men so much grace as will leave them inexcusable in their neglect of salvation yet can we not from hence stretch the grace of God into that unlimited and boundlesse universality as the Pelagians do from this Scripture for did God peremptorily and determinately Will the salvation of every particular person in the world mans stubbornnesse could not be too strong for God nor could our impotency resist his Omnipotent Will 2. The Mediation of Christ which lies open to all men to make use of as God is not the God of Jews only but of the Gentiles also Rom. 3.29 30. so is Christ a Mediator for all And one Mediator c. In the words 1. The only way of friendly intercourse between God and man 't is through a Mediator 2. The only Mediator between God and man one Mediator the Man Christ Jesus 1. The only way of friendly intercrouse between God and man 't is through a Mediator that 's implyed Burgesse Vindic. Leg. pag. 133.134 135. Whether man in the state of innocency needed a Mediator is disputed among persons learned and sober but in his lapsed state this need is acknowledged by all God cannot now look upon men out of a Mediator but as Rebels Traytours as fit objects for his Vindictive wrath Nor can men now look up to God but as a provoked Majesty an angry Judge a consuming fire And therefore were not it for a Mediator i. e. a middle person interposing between God and us who are at variance to procure reconciliation and friendship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports we could not but so dread the presence of this God that like our first Parents in that dark interval 'twixt their sinning and the succour of that promise Gen. 3.15 we should have endeavoured to hide our selves what we could from the presence of the Lord. Gen. 2.8 2. The only Mediator between God and men One Mediator i. e. but one Papists acknowledge one Mediator of reconciliation but contend for many of intercession But as God in the former part of this verse is said to be one God by way of exclusion of all others so is Christ said here to be one Mediator i. e. but one This Mediator is here described partly by His Nature The man His Names Christ Jesus 1. His Nature the man i. e. that eminent man so some Singularis ille homo Vorst Paraphr in loc qâ—i factus est homo Versio Aethiop he that was made man so others Object But why is this Mediator mentioned in this Nature only Answ 1. Negatively Not by wâ—y of diminution as if he were not God as well as man as the Arrians argue from this Scripture nor as if the execution of his Mediatorship were either only In Christo non solus Deus est Mâ—diator nâ—c solus homo sed Deus-homo or chiefly in his humane Nature as some of the Papists affirme though others of them deny as Cornel. A Lap. in loc asserting Christs Mediatorship secundum utramque naturam according to both Natures 2. Positively to prove that Jesus Christ was the true Messiah whom the Prophets foretold the Fathers expected and who had in that Nature been so frequently promised as in the first Gospel that ever was preached Gen. 3.15 he is promised as the seed of the Woman Besides the Apostle mentions Christ in this Nature only as an encouragement to that duty of Prayer he had before perswaded to the like purpose he is mention'd
righteousnesse Jer. 23.6 2. He in whom are those high and eminent perfections those glorious attributes of which no câ—eature is capable must needs be more than a creature and consequently God 1. He that is Omnipotent whose power is boundlesse and unlimited must needs be God The highest power of creatures hath its non ultra Thus far may it â—o but no further but Christ is said to be Almighty Rev. 1.8 The Lord God Omnipotent Rev. 19.6 2. He that is Omniscient that searcheth hearts that hath a window into every mans breast that can look into all the rooms and corners of our souls that can see through all those Veils and coverings which no creature-eye can pierce must needs be God and these are the excellencies ascribed to Christ He needed not that any should testifie of man because he knew what was in man Joh. 2.25 I am he which searcheth the heart and reines Rev. 2.23 He knew their thoughts Luke 6.8 so Mark 2.8 Joh. 13.19 c. 3. He that fills heaven and earth and all places with his presence must needs be God and thus was Christ in heaven while he was on earth The Son of man which is in heaven Joh. 3.13 That where I am Joh. 14.3 Christ as God was then in heaven when as man he was on earth So as God he is still on earth though as man he sits at the right hand of God in heaven I will be with you to the end of the world Matthew 28.20 4. He that is immutable and eternal must needs be God The heavens are the work of thy hands they shall perish but thou shalt endure c. but thou art the same and thy years shall have no end Psal 102.25 26 27. so is Christ the everlasting Father Isa 9.6 The same yesterdy to day and for ever Heb. 13.8 5. He that hath life in himself and is the fountain of life to others must needs be God and thus is Christ the Prince of life to others Acts 3.15 and hath life in himselfe Joh. 5.26 3. He to whom those works of infinitenesse are ascribed to which no lesse a power is sufficient than that of Omnipotency he must needs be more than a creature He that laid the foundation of the earth that by a word commanded all things out of nothing that preserves them from mouldring and sinking into their first nothing again that could pardon sin destroy him that had power of death Mark 2.5 7 8 9 10 c. Heb. 2.14 subdue principalities and powers Redeem his Church carry his people triumphing into heaven he must needs be God And all these works of infinitenesse are ascribed to Christ the work of Creation Without him was nothing made of all that was made Joh. 1.3 Of conservation Vpholding all things by the Word of his power Heb. 1.3 of redemption which he purchased with his blood Acts 20.28 4. He whom Angels adore before whom the highest and best of creatures fall down giving that worship which is peculiarly due to God must needs be more than a creature and thus it is to Christ Let all the Angels of God worship him Heb. 1.6 so Mat. 2.11 I might adde the equality of Christ in all those solemn benedictions and praises upon Record in the New Testament all which argue strongly that he must needs be truly God 2. As he is truly God so is he compleat and perfect man having not only an humane body but a rational soul and in all things was like to us sin only excepted That he had a real not an imaginary body appeares from the whole story of the Gospel He that was conceived born circumcised Gerhardi Loci Commun Forbes Disputat Historico Theolog. L. 2. was hungred athirst swet drops of blood was crucified he that went from place to place and had all those sinlesse affections which are proper unto bodies had a true and real body and such was the body of Christ That he had an humane soul is clear also from the story of the Gospel He that grew in wisdome and knowledge as 't is said of Christ Luke 1.80 Luke 2.40 he whose knowledge was bounded and limited as was also said of Christ Of that day and that houre knoweth no man no not the Angels Propterea totum hominem sine peccato suscepit ut totum quo constabat homo à peccatorum peste sanaret August Sicut totum hominem Diabolus decipiendo percussit ita Deus totum suscipiendo salvavit Fulgent neither the Sonne of man but the Father Mark 13.32 As God he knew all things as man his knowledge was but the knowledge of a creature and therefore finite all which argue he had a humane soul as well as body and was compleat man The whole Nature of man was corrupted destroyed and therefore 't was needful Christ should take upon him whole man that the whole might be repaired and saved 3. He is God and man in one person He had two Natures but was but one person there was a twofold substance divine and humane but not a twofold subsistence for the personal being which the Son of God had before all worlds Hooker Eccles pol. pag. 293. suffered not the substance to be personal which he took although together with the Nature which he had the Nature which he took continue for ever thus both Natures make but one Christ He was the Son of God and the Son of man yet not two Sons but one person He was born of God and born of a Virgin Lyford p. 100. but 't is in respect of his different Natures Thus was Christ Davids Son and Davids Lord Maries Son and Maries Saviour and Maker too By the right understanding of this we may be very much helped in reconciling those seeming contradictions which frequently occurre in Scripture concerning Christ He is said to be born of a woman and yet to be without beginning of dayes Zanch. in Ephes p 35. himself sayes his Father is greater than he and yet he is said to be equal with the Father All which may be cleared by this He was but one person and therefore as in man who consists of soul and body the actions of each part are ascribed to the person the man is said to understand 't is not his body but soul that understands yet this is ascribed to the person Lyford p. 101. though it be but the formal act of one part so in regard of this hypostatical union of two Natures in one person the acts of each Nature are ascribed to the person Thus 't is said the Jews câ—ucified the Lord of glory 1 Cor. 2.8 i. e. they crucified that person who was the Lord of glory Acts 20.28 God is said to purchase his Church by his blood as God he could not shed his blood but 't was that person who was God Thus is Christ said to be in heaven when he was on earth i. e. as God he was in heaven And so what
is proper to each nature by reason of the hypostatical union is ascribed to the whole person 4. This union of two natures in one person is without confusion or transmutation the natures remaining distinct and the properties and operations of both natures distinct notwithstanding this union Some things are proper to the Godhead of which the Manhood is uncapable and some things proper to the Manhood of which the Godhead is uncapable We cannot say the Godhead was athirst weary dyed neither can we say the Manhood was the Fountain of all being the Creator and Preserver of all things or that it is ubiquitary or omnipresent though we may say all of the same person 'T is observed by learned Writers that the dividing of the person which is but one Hooker Eccles Pol. p. 299. and the confounding of the natures which are two hath occasioned those grand Errors in this Article of faith by which the peace of the Church hath been so much disturbed And sutably to these foure heads that have been spoken to there have arisen foure several heresies 1. The Arrians denying the Deity of Christ against whom the Council of Nice Determined that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly God Hooker ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Apollinarians who maimed and misinterpreted his humane nature against whom the Council of Constantinople Determined that he was compleat and perfect Man 3. The Nestorians who divided Christ into two persons because of his two natures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against whom the Council of Ephesus Determined that he was God-man in one person 4. The Eutichians who confounded these two natures in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against whom the Council of Chalcedon Determined that he was God-man in one person without confusion or mutation of natures But in the foure above-named heads enough hath been said by way of Antidote against those dangerous mistakes And all being duly considered we cannot but see great reason why he should be called wonderful Isa 9.6 Well might the Apostle cry out by way of admiration Without controversie great is the mystery of godlinesse God was manifest in the flesh 1 Tim. 3.16 5. The singular fitnesse of Christ for this work of Mediation arises from his being God-man in two natures united in one person without Confusion or Transmutation 1. Had he not been truly God he had been too mean a person for so high an employment it was God that had been offended an infinite Majesty that had been despised The person therefore interposing must have some equality with him to whom he interposes Had the whole society of persevering Angels interposed on mans behalf it had been to little purpose one Christ was infinitely more than all and that because he was truly God 2. Had he not been compleatly man he had been no way capable of performing that indispensibly necessary condition upon which God was willing to be reconciled viz. The satisfying of that righteous sentence God had pronounced Gen. 2.17 In the day thou eatest thereof thou shalt surely dye That therefore he might be capable of dying which as God he could not and that the justice of God might be satisfied in the same nature by which it had been offended 't was necessary he should be man 3. Had he not been God and man in one person the sufferings of his humane nature could not have derived that infinite value from the Divine nature Mediatâ—o Christi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We could not have called his blood the blood of God as 't is called Acts 20.28 it would have been no more than the blood of a creature and consequently as unavailable as the blood of Bulls c. Hebr. 9.12 Hebr. 10.4 4. Had he not been God-man without confusion of natures his Deity might either have advanced his humanity above the capacity of suffering or his humanity might have debased his Deity below the capability of meriting which is no lesse than blasphemy to imaâ—ine And this is the first reason the singular fitnesse of Christ for this work because of the Dignity of his person Reason 2. The singular fitnesse of Christ for this employment in respect of the sutablenesse of his Offices There is a threefold misery upon all men or a threefold bar to communion with God 1. The guilt of their sins which themselves are never able to expiate or satisfie for 2. The blindnesse of their minds the cure whereof is too difficult for any creature Physician 3. Their bondage and captivity to sin and Satan which are enemies too strong for man to deal with Sutably to these three great necessities Jesus Christ is anointed of God to a threefold Office of a Priest a Prophet a King the former of which Offices he exercises on our behalf to God and the two last from God to us 1. The Priestly Office of Christ is the great the only relief we have against the guilt of sin the work of the Priesthood consisted under the Law chiefly of these two parts 1. Satisfaction for the sins of the people Lev. 4.16 17 18 19 c. 2. Intercession unto God on their behalf Levit. 16.12 13. Both which were verified in Christ our great high Priest Hebr. 4.14 And hence it is that the Apostle encourages us to come with boldness unto the Throne of Grace Hebr. 4.16 What was done by others Typically was done by Christ Really 1. His satisfaction in discharging those debts which his people had run into with Divine justice to the utmost farthing and this he did by offering up that one single sacrifice which was infinitely more worth than all those multitudes of sacrifices offered up of old and from which all former sacrifices had their vertue and efficacy Ephes 5.2 The Priests of old offered up creatures but this high Priest offers up himself they offered the blood of Bullocks c. Hebr. 9.13 14. but Christ the blood of God Acts 20.28 They offered many sacrifices and Christ but one but such a one as infinitely exceeded all their many such a one as perfected for ever them that are sanctified Hebr. 10.14 One Sun is worth more than thousands of Stars and one Jewel than millions of ordinary stones and so one Christ is more effectual than all Lebanon or the cattel on a thousand hills 2. His intercession this is the other part of his Priestly Office his satisfaction that was performed on earth his Intercession is performed chiefly in heaven by the former he purchased pardon and Reconciliation 2 Cor. 5.19 compared with Verse 21. by the latter he applies the benefits he hath purchased his sufferings though they were but while he was on earth yet the benefit of them extends to all ages of the Church both before and since his passion and his Intercession is that which sues out these blessings for his people and therefore that great Apostle joynes both together as the foundation of all his comfort Rom.
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
under the obediential observance and poysonous malediction of that Law upon which there was only the print of his own authoririty for though the humane nature abstractly considered is as a creature bound to the observance of a Law yet being in conjunction with the second person in the Trinity and assumed into the personality of the Son of God it was exempted from obedience and indemnified as to curse and penalty Christ submitted to the Ceremonial Law in his circumcision put his neck under the yoke of the moral Law to fulfill the preceptive part by his Perfect obedience and satisfie the maledictive part by his compleat sufferings all which subjection was not a debt that God could have challenged of him but a pure voluntary subscription The Law is not made in some sense for a righteous man 1. Tim. 1.9 but it is not made in any sense for the glorious God 3. And which is a step beneath both these he appeared as a sinful man or in the likeness of sinful flesh Rom. 8.3 subjection to the Law made him very low but the similitude of sin which is the violation of the Law was a far greater abasement Christs appearing in the likenesse of sinful flesh must not be understood as though his flesh were only a likenesse and appearance Non in similitudine carnis quasi caro non esset caro sed in similitudine carnis peccati quia caro erat sed peccati caro non erat Aug. Heb. 9. ult or he had only an aerial and phantastical body as some of old absurdly fancied and affirmed he had true real flesh though but the similitude and resemblance of sinful flesh the word likenesse relates not to flesh but sin not flesh in likeness but sin in likeness a being under a Law implies nothing of sin it was the case of Adam and the Angels and both without sin or any thing that look't like sin but our blessed Lord condescended not only to subjection but to the print and appearances of transgression He shall appear saith the Apostle the second time without sin unto salvation Intimating that the first time he appeared with sin upon him when he returns in glory he shall have no dints of sin upon him the smell or fingeing of it shall not be upon his garments but his first entrance was with many of those prints and marks that sin where ever it is uses to leave behinde it Sin was neither inherent in him nor committed by him but imputed to him Sin never defiled him but it defaced him he had nothing of its impurity but much of its penalty he was not tainted with that plague but he was pleased to take upon him the tokens In the same Chapter the Prophet tells us He had done no violence neither was any deceit in his mouth and he was numbred with Transgressors Isa 53.9 12. He trode not one step awry in sin but many of the footsteps of sin appeared upon him to instance in a few 1. Poverty he came in a low and mean condition and that 's the very likenesse of sin the great bankrupt that brought all to beggery Though he was rich yet for our sakes he b came poor 2 Cor. 8.9 When he rode to Jerusalem it was not in state in a gilded Coach with six horses or mounted like a Lord Mayor with embossed trappings but as one might rather say like a Beggar that is sent with a Passe from one Town to another Matth. 21.5 Sitting upon an Asse Matth. 8.20 and a Colt the foole of an Asse The Foxes have holes and the Birds of the Aire have nests but the Son of man had not where to lay his head He was at such a very low ebb as to worldly riches Matth. 17. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 2 s. 6 d. that once he and one of his Apostles could not both of them make a purse for half a crown to pay their tax without the working of a Miracle Isa 55.3 2 Thess 2.3 2. Another likenesse of sin was sorrow He was a man of sorrows and acquainted with griefs as Antichrist is called a man of sin his very make and constitution is sin so was Christ a man of sorrows and as it were made up of them they were in a manner his complexion We read oft of his weeping but it is not observed that ever there was a smile upon his face Now sin and sorrow are so near of kin that the Hebrew language compriseth both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as like as mother and daughter and both called by the same name 3. A third likenesse of sin was shame and reproach Sin was the inlet of shame when our first Parents had sinned their eyes were opened Gen. 3.7 Chap. 2. ult and they knew that they were naked and sewed fig-leaves toge her Why they were naked before and were not ignorant of it but then it was no shame to them sin gave them a sight of their nakednesse so as they never saw it before This similitude of sin was upon Christ when he was called Glutton Wine-bibber Conjurer Blasphemer Divel and what not that might cause and increase contempt We hid as it were our faces from him saith the Prophet he was despised and we esteemed him not Isa 55.3 how vile and contemptible is that person upon whom we turn the back in scorn to whom we will not vouchsafe so much as a look or the glance of an eye I am a reproach of men saith the Psalmist in the person of Christ and desp sed of the people Psal 22.6 4. Another similitude of sin was the withdrawment of his Father and clouding the liâ—hâ— of his counteâ—ance His fathers forsaking him whereof he makes that heavy heart-breaking complaint Matth 27.46 My God my God why hast thou forâ—aken me The frown of his Father and brow-beating of his displeasure was the very likenesse of sin for from that noysome vapour oâ—ly arises a cloud to over-cast the light of his countena ce Nothing but that builds up a partition wall betwixt him and us Your iniquities have separated betwixt you and your God and your sins have hid his face from you We hid our face from Christ Isa 59 2. and in that there was reproach but alas this was nothing in comparison a Prince need not trouble himself that he hath not the smile of his Groom What if all creatures in heaven and earth had hid their faces from Christ he could well have born up under it but the hiding of his Fathers face even broke his heart as a burden intolerable 5. And lastly Christ submitted to death and that 's anoâ—her likenesse of sin Sin entred into the world and death by sin Rom. 5.12 they came together as it were hand in hand this was â—he penalty inflicted upon sin In the day thou eâ—test thou shalt suâ—ely dye Gen. 2.17 Now in this
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
stream of Christs blood if thou beest imbarqued by faith runs directly into the Ocean of endlesse boundlesse bottomlesse happinesse If thou hast open'd the door of thine heart to let Christ in the blood of Christ hath open'd and unlock'd the door of heaven and thou canst not be shut out A crucified Christ entertained will one day make glorified believers his Humiliation is the ready Roade both to his and his peoples exaltation CHRISTS EXALTATION Phil. 2. 9 10 11. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Jesus Christ is the Lord to the glory of God the Father THE former Verses-speak of the deep humiliation of Jesus Christ these words contain the Doctrine of Christs most glorious Exaltation If you view Christ in the words before going you will behold the Sun of righteousness ecclipsed but in this Text you will see him shining forth in his strength and splendour The Doctrine of Christs Humiliation leads you to Mount Calvary but this Doctrine will lead you to Mount Tabor to Mount Olivet There you may see Christ standing at the Bar but here you see him sitting on a Throne of Majesty and glory The former Doctrine shews you the Son of man in the forme of a servant but this represents Christ to you the Son of God like himself in the glorious estate of Triumphant Majesty You have heard how Christ died for our sins Rom. 4.25 Rom. 5.10 and how we are Reconciled by his death and now you shall heare how he rose for our justification and how we are saved by his life In his Humiliation there was neither form nor beauty Isa 53.2 Heb. 1.2 nor comliness did appear but now you will see him in the excellency and brightness of his Fathers glory In Christs Humiliation you heare how he was reproached in his Person Name Doctrine Ministry and Miracles but he is now exalted and hath a name given him above every name And whereas in his Humiliation his enemies bowed the knee in scorne to him yet in his Exaltation they must bow the knee with fear and trembling Then they cried after Christ Crucifie him crucifie him but God hath exalted him so as every tongue must confess that Jesus is the Lord to the glory of God And thus Contraries are illustrated by their contraries the sufferings of Christ like a dark shadow to a curious picture Contraria â—juxta se posita magis elucescunt or a black vaile to a beautiful face do make the glory of his Exaltation the more glorious The height of Christs Exaltation is best known by considering the depth of his humiliation the Cross of Christ as one saith being the best Jacobs staff to take the height of this morning Star or rather Sunne of Righteousness breaking forth most gloriously from under a dark Cloud In these three verses we have these Particulars considerable 1. The Connexion between the Humiliation and Exaltation of Christ in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also God hath exalted him 2. The Doctrine of Christs Exaltation laid down God hath highly exalted him 3. The end of Christs Exaltation it was for the glory of God the Father Before we come to the Doctrine of Christs Exaltation we will a little consider the connexion of these three Verses with the three preceding Verses viz. 6 7 8. where it is said that Jesus Christ being in the forme of God and thought it not Robbery to be equal with God but made himself of no Reputation and took upon him the forme of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross wherefoâ—e God also hath highly exalted him c. It is a Question amongst Divines whether the Humiliation of Christ be the Meritorious cause or only the Antecedent of his Exaltation and yet they that dispute this do all agree in this That Jesus did not by his Humiliation and sufferings merit such things as he was invested withal before he suffered for that which is meritorious must alwayes precede the reward and therefore it cannot be said that Christ did merit the personal union of his Divine and Humane Nature nor the happiness of his soul nor his Habitual Graces which He had from the first Moment of his Incarnation Christi humiliatio est exaltationis meritum ejus exaltatio est humiliationis praemium Aug. Hac enim particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu propter quod meritum Christi denotat quibus sibi suam exaltationem nobis totam salutem promeruit Zanch. in loc First There are some Divines who interpret the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a causal and so hold that Christ by his Humiliation did merit his Exaltaâ—ion and of this opinion was Augustine who calls Christs Humiliation the meritoriâ—us cause of his Exaltation and his Exaltation the râ—ward of his Humiliation The Popish wrâ—ters go generally this way I find also amongst Protestant Writers the Learned Zanchy of this Opinion who upon this Text hath this Note By this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore The Apostle notes the merits of Christ whereby he hath merited his own Exaltation and our Salvation And that which favours this Explication is that saying of the Apostle concerning Christ Heb. 12.2 That for the joy that was set before him he endured the Cross and despised the shame as if having an eye to the Recompence of the Reward enabled Christ to persevere with more patience when he became obedient unto death even the death of the Cross Neither doth it derogate from the freeness of Christs sufferings that he was rewarded for them for even that glory that Christ hath in heaven is for our good and comfort Nor was it out of indigence and necessity that Christ accepts of glory in a way of Reward of his obedience but herein he commended his love the more to us that would so far condiscend and so far even in his Exaltation humble himself to receive glory in the way of obedience which he might have challenged by vertue of his personal union Even as a Prince who though he hath right to a Kingdom by Inheritance and Succession yet he will accept of it as a Reward of his Obedience and Conquest over its enemies 2. But others understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text not as signifying the Humiliation â—f Christ to be the meritorious cause but only the Antecedent of his Exaltatâ—on and so they make this particle to be not causal but connective only and so I find some of the Ancient Translations as the Aethiopick Version doth only ioyn the Humiliation and Exaltation of Christ together Humilavit seipsum magnificavit
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
that Jesus Christ is the Lord. For the first of these we will enquire 1. What we are to understand by the Name given unto Jesus Christ 2. How this Name is a Name above every Name 3. How we are to understand this that God hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ a Name above every Name In Answer to the first First Some by this Name do understand the Name Christ Jesus and so take it literally but neither Jesus nor Christ is a name above every name 1. Not Jesus for that was the name of Joshua the Son of Nun the famous Captain of Israel called Jesus by the Apostle Hebrews 4.8 And of this Name was the High Priest Joshuah the Son of Josedek Haggai 1.1 1 Sam. 24 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unctus sive Christus Domini Isa 45.1 Nomen supra omne nomen non intelligendum est de aliquo externo cognomine vel Jesu vel Christi Brent Heb. 1.4 5. 2. Neither is Christ a name above every name for Saul is called the Lords anointed Christus Domini And so also the Prophet speaking of Cyrus calleth him the anointed of the Lord. We cannot therefore understand this of any name either of Jesus or Christ for Paul is here speaking not what the name of our Saviour was but of the Honour Dignity Power and Majesty to which Christ was advanced Secondly Others as Hierome and Theodoret do think that in that Christ was called the S nne of God he had therein a name above every name and this Exposition is gathered from that passage of the Apostle that Jesus Christ was much better than the Angels as he hath by Inheritance obtain'd a more excellent name than they for unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee But though this be true that to be the eternal Son of God is a Name above every Name yet this cannot be meant here for it is spoken of that which Christ was exalted to after his Humiliation but from Eternity he was the Sonne of God and did not cease to be so by his Incarnation and Humiliation Thirdly By Name therefore we are to understand that Power Dignity Per nomen potestas dignitas significatur Calvinus Gen. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominis 1 Chron. 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominum John 1.14 and Authority which Christ was invested withal after the dayes of his flesh and Sufferings were finished 1 Sometimes in Scripture-phrase Name is put for glory and Renown So we read of men of Renown it is in the Hebrew Men of Name and of famous men Heads of the House of their Fathers What we read famous men is in the Hebrew Men of Names and thus the glory which Christ is invested withal is the Glory of the only begotten of the Father 2. By Name in Scripture-phrase is meant power and Authority and the Soveraignty by which Christ is King of Nations and King of Saints and thus the Scripture speaks The works saith Christ that I do in my Fathers Name John 10.25 they beare witness of me in my Fathers Name i. e. by the Power of God Acts 3.6 Acts 4.7 Thus Pâ—ter speaks to the Criple In the Name of Jesus Christ of Nazareth arise and walk i. e. by the Power of Christ for so it is expressed when the Council questioned them for this thing they are asked By what power or by what name have you done this So then we are to understand by Name that Honour Authority and Dignity which Christ now enjoyes in Heaven of which he spake when he was ascending into Heaven All power is given me in Heaven and Earth Mat. 28.18 and the Glory of Christs Name is such that it shall be celebrated through all the Ages of the World Heaven and Earth shall Ring with the praises of his Name as the Angels praised his Name at his Birth Behold I bring you good tydings of great joy Luk. 2.10 11 13 14. which shall be unto all people for unto you is borne this day in the City of David a Saviour which is Christ the Lord and suddenly there was with the Angel a multitude of the Heavenly Hoste praising God and saying Glory be to God in the highest on earth peace good will towards men So they do now praise him and worship him in Heaven Heb. 1.6 Rev 5.12 saying Worthy is the Lambe to receive Power and Riches and Wisdome and Strength and Honour and Glory and Blessing Secondly How hath Christ obtained a Name above every Name This Nomen super omne nomen a Name above every Name is a demonstration of Christs Super-Exaltation and it notes four things First This is a Name above every Name that Jesus Christ should be the only Saviour of the World that his Name should be the Only One Name by which we are saved Of this the Apostle The stone which the builders refused Acts 4.11 12. is become the Head of the Corner neither is there any Salvation in any other for there is none other Name under heaven given amongst men John 4.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we must be saved He is indeed the Christ the Saviour of the World which we may understand not only eminâ—ntly but exclusively He is the Saviour there is none besides him We read that God did raise Saviours to his people Israel so acknowledged the Levites in their solemn Fast-day Nehem. 9.27 Thou O Lord deliveredst thy people into the hands of their enemies who vexed them and in the time of their trouble when they cryed unto thee thou heardest them from heaven and according to thy manifold mercies thou gavest them Saviours who saved them out of the hand of their Enemies Such a Saviour was Moses to the Israelites from the Egyptians Joshua from the Canaanites Gideon from the Midianites Jeptha from the Ammorites and Sampson from the Philistims but all these were but partial petty and temporal Saviours These saved the body from misery and that but for a time Christ saves our souls from our sins Mat. 1.21 and that for ever All these Saviours stood in need of the Saviour Joshua himself had eternally perished had it not been for Jesus Jesus Christ was the only Saviour to whose most precious and saving Name all the Old Testament pointed at He was the Saviour in whom all the Promises were performed all the Types accomplished and all the Prophesies fulfilled Acts 10.43 Gen 49.10 Psal 110.1 Isa 7.14 Jer. 23.5 Dan 9.29 Hag. 2.9 Mat. 12.21 It was unto this only Name the Saviour that all the Prophets bare witness He he it was that was Jacobs Shiloh Davids Lord Isaiahs Immanuel Jeremies Branch Daniels Messiah and Haggie's desire of all Nations It is in his name and his Name alone that all Nations shall trust and that for salvation Secondly Jesus Christ hath a Name above every Name in that he
understand here by bowing the knee Answ 1. Some take this literally as the Papists who in their worship bow the knee as often as they heare the Name of Jesus mentioned The Learned Zanchy is of an opinion that some of the Ceremonies in use amongst the Papists might have an innocent Original as their signing with the Cross to show that they were not ashamed of the Cross of Christ with which the Heathens did reproach them and so the standing up at the Creed to note their resolution to strive together for the Faith that was once delivered to the Saints So genuflection to the Name of Jesus was say some in opposition to the Arrians who denyed the Divinity of Christ but whether these things were so innocent at the first seeing they are all of humane institution and have been abused to superstition we have justly laid the use of them aside And this Text cannot be so understood for if by Name we understand the power of Christ then by bowing the knee must be meant our submission and subjection to this power By bowing therefore to the Name of Jesus is understood that obedience and subjection which is due to the Soveraign power and Auhority of Christ Thus when Joseph was exalted to that Dignity and Authority in Egypt Gen. 41.43 Joh. 5.22 23. Mat. 28.18 Acts 3.15 1 Cor. 2.8 that there was none greater than he but Pharaoh himself They cryed in the streets where Joseph went Bow the knee Thus God the Father gave Jurisdiction and Authority to the Son that they which honour the Father might also honour the Sonne All power saith Christ is given me both in Heaven and in Earth He is the Prince of Life and the Lord of Glory to whom all obedience service and subjection is most due Quest 2. Who are they must bow the knee to Christ and be in subjection unto him Answ All Creatures for the Enumeration is full which Chrysostome thus Expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc Things in Heaven on Earth and under the Earth i. e. Angels Men and Devils which Theodoret doth more clearly Explain 1. Things in Heaven i. e. good Angels and glorified Saints spirits of just men made perfect 2. Things on Earth all men living both good and bad 3. Under the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernalia i. e. Devils and damned spirits All these must bow the knee and must yield subjection unto Jesus Christ I. All knees in heaven shall bow to Christ voluntarily 1. The good Angels they did alwayes honour and obey the Lord Jesus It was the joy of the Angels of Heaven to be Subject and Serviceable unto Jesus Christ 1. Before the Incarnation of Christ an Angel instructed Daniel concerning the Messiah Dan. 9.24 and how long it should be before his coming 2. When the fulness of time was come an Angel comes to the blessed Virgin and said Feare not Mary for thou hast found favour with God Luke 1.30 31. and behold thou shalt conceive in thy womb and bring forth a Sonne and call his Name Jesus 3. As soon as ever he was born an Angel brings the glad-tydings of it and a whole Hoste of them who sang together Job 38.7 Luke 2.13 and shouted for joy at the Creation of the world do with a song Celebrate Christs Nativity Glory be to God on High c. 4. When Jesus Christ was in danger to be kill'd by Herod an Angel warnes of the danger Mat. 2.13 and directs his Mother to flee with him into Egypt 5. When he was tempted by Satan forty dayes together a little before he entered upon the work of his Ministry Mat. 4.11 behold Angels came and Ministred unto him 6. When he was in his Agony in the Garden ready to take the cup of trembling out of his Fathers hand there appeared an Angel from heaven strengthening him Luke 22.43 This blessed Creature out of love and duty seeing his Lord and Master in such distress came in to succour him 7. And as the Angels gave the first notice of his Birth so also of his Resurrection an Angel told the woman He is not here Mat. 28.6 he is risen 8. The Angels attended Christs Ascension into Heaven for they told the Disciples Acts 1.11 That as they saw him ascending into heaven so he should come again from Heaven in like manner 9. And with infinite delight did they welcome Christ to heaven where Heb. 1.6 upon his first coming all the Angels did worship him Mat 25.31 2 Thes 1.7 Mat. 24.31 10. And Lastly When Christ shall come at the last day to judge both quick and dead he will come with all his holy Angels with him and shall be Revealed from Heaven with his mighty Angels who then most willingly will be employed to gather together all his Elect from the foure Windes of Heaven Col. 1.16 All this service the good Angels performe unto Christ not only as he is their Creator for by him were created even the things that are in heaven But they yield him this Subjection as he is their Head and Governour Col. 2.10 Eph. 1.21 22. and so he is called the Head of all Principality and Power i. e. Of Angels And this voluntary subjection to Jesus Christ is because they have benefit by Christ though not in a way of Redemption yet they owe their Confirmation unto Christ The good Angels though they were created good and excellent creatures Hoc ipsum quod sancti Angeli ab illo statu beatitudinis in quo sunt mutari in deterius nullo modo possunt non est iis naturaliter insitum sed postquam creati sunt gratiae divinae largitate collatum Aug. de fide ad Pet. Diac. cap. 23. Qui erexit hominem lapsum dedit Angelo stanti ne laberetur Bern. yet as creatures their state is mutable and they had in them a potentiality and a possibility to sin and fall as well as those Angels which left their first station But this possibility is removed by Christ who by his grace did lift up fallen man and by his Powen preserves the Angels that they shall not fall And therefore it is that in a way of thankfulness the Angels in Heaven do bow their knee in Subjection and Service unto Christ 2. As the glorious Angels bow the knee to Christ in heaven so the spirits of just men made perfect the souls departed do in Heaven praise adore and worship the Lord Jesus Christ and do yield voluntary subjection and obedience to him unto which duty they are more carried by a principle of thankfulness that Christ hath Redeemed them this is shadowed out unto us by the Vision of Saint John who having seen the Lord Jesus taking the Book with seven Seales and opening it he heard the Saints in Heaven singing a new Song and saying Thou art worthy to take the Book and to open the Seales thereof for thou wast slain
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
audaciousness to bid the Son of God fall down and worship him Mat. 4.9 10. Christ said Get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Devils are bound to bow though they refuse 2. The Devil Rebels and wicked men do not bow to but blaspheme the Name of Christ and yet Jesus Christ hath and doth exercise Authority over them 1. In limiting them 2. In punishing them 1. In that he doth limit them The Devil could not take away either Jobs Cattle Job 1.11 12. Luke 8.32 Servants Children or Health but as far as Gods permissive Providence was pleased to lengthen the chain and though God doth lengthen the chain yet he alwayes keeps the chain in his hand The Devils could not go into the Herd of Swine till they had first ask't leave of Jesus Christ And so persecuters they are limited too the Devil and his instruments they are limited The Devil shall cast some of you into Prison that you may be tried and you shall have tribulation ten dayes Thus the Devil and his instruments are bounded 1. As to the Persons whom they shall persecute the Devil shall cast some of you not all into Prison 2. As to the kind of trouble the Devil shall cast you into Prison not into hell Rev. 2.10 3. As to the time you shall have tribulation ten dayes and not for ever 2. God will punish them and so they shall be Subject to Christ 1. In this life for though the patience of God be long-suffering yet it is not alwayes suffering 2 Pet. 2.8 Luke 18.7 Psal 110.11 Luke 19.27 and though he do beare long yet he will avenge his elect 2. At the last day The unjust are reserved to be punished at the day of judgement then will Christ put all his enemies under his feet and then Christ will say As for those mine enemies that will not that I should reign over them bring them forth and slay them before my face the total final subject on of the Devil and Wicked men of all the enemies of Christ unto him shall be at the last day then shall all knees bow before God Thus the Lord speaks in the Prophet I have sworne by my self the word is gone out of my mouth in righteousness Isa 45.23 and shall not return that unto me every knee shall bow every tongue shall sweare To this Scripture it is that the Apostle alludes in this place and if you ask when shall this vniversal subjection be unto Christ the Apostle will answer you in his Epistle to the Romanes To this end Christ both died and rose and revived Rom. 14.9 10 11 that he might be Lord both of dead and living but why dost thou judge thy Brother or why dost thou set at naught thy Brother we shall all stand before the judgement Seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God And so I am come to the third and last particular of Christs Exaltation viz. Every tongue shall confesse that Jesus is the Lord. In the handling of which I shall resolve these Questions Quest 1. What are we to understand by every tongue Answ 1. Some understand every tongue for every Nation and then the meaning is Omnis linguae pro quavis Gente Dan. 3.4 Rev. 5.9 Psal 67.7 Psal 2.8 Psal 72.9 Rom. 10.18 that the Name of Christ shall be acknowledged and worshipped by every Nation and so in Scripture Phrase Tongue and Language and Nation they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the same notion and import And this is true that before the end of the world all the ends of the earth shall worship the Name of Christ. The Heathen shall be his inheritance and the uttermost ends of the earth his possession and they that dwell in the Wildernesse shall bow before him and the Sunne-light of the Gospel shall shine all the world over And it is very remarkable how God did repair the confusion of tongues by the gift of tongues Gen. 11.7 compared with Acts 2.11 Rom. 10.10 2. But I rather conceive that by every tongue is meant every person as by every knee every person for with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Quest 2. What are we to understand here that Jesus is the Lord 1 Cor. 2.8 Answ Jesus Christ is the Lord the Lord of glory in several respects 1 Cor. 8 6. Rom. 11.36 1. He is the Lord as he is Creatour of heaven and earth to us there is but one Lord Jesus Christ by whom are all things and we by him For of him and through him and to him are all things Heb. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 2 Cor. 4.5 2. As he was the Son of God so he is the Lord and so he hath obtained by inheritance this most excellent Name to be Lord and Christ thus Christ is Lord of all jure haereditario as he was the Heire of all things Jesus Christ is the Lord so speaks the Apostle We preach Christ Jesus the Lord. 1. Christ is a Lord to command us he hath that Authority that he hath an absolute Soveraignty over our consciences men are but Servants of our Faith Stat pro rationibus universis Deus vult but Christ is the Lord of our Faith and Consciences It is enough that Christ hath said it that he hath commanded it Heb. 7.25 2. Christ is a Lord to save us and he hath power and ability to save to the uttermost all those that come unto God through him And thus as he hath the Authority of a Lord to command us we should willingly obey him and as he hath the power and ability of a Lord to save us we should chearfully trust in his Name To confess that Jesus is the Lord is so to believe on him as to say Mat. 8.26 Acts 9 6. Lord save us or else we perish and so to obey him as to say Lord what wouldst thou have me to do Now as every knee must bow to the Dominion of Christ so every tongue must confess that Jesus is the Lord. 1. The Devils and Wicked men shall be forced at the last to acknowledge the power of Christ whose Authority they have alwayes rebell'd against And as Pharaoh and the Egyptians cryed out Exod. 14.15 Lâ—t us flee for the Lord fighteth against us So shall the stoutest-hearted sinner one day flee from the presence of Christ Rev. 6.16 and call to the Mountains to shelter them from the wrath of the Lamb. And all the implacable enemies of Christ they shall be forced through spite and rage to gnaw their tongues and gnash their teeth and say as that Cursed Apostate Julian Thou hast overcome me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Galilean 2. All the Saints
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.
blinde in their mindes stony in their hearts corrupt in their ways even as others 2. In regard of their outward condition both before and after this call they are for the most part poor and vile and contemptible in the eye of the world God puts not the greater value upon any man for a gold ring or goodly aparrel though the world doth He hath chosen the poore of this world rich in faith and Heires of the Kingdome Jam. 2.5 1 Cor. 1.29 Ye see your calling Brethren how that not many wise mâ—n after the flesh not many Mighty not many Noble are called Some it may be but not many God so orders his Call as that it may appeare there is no respect of persons with him 3. Whatever the outward condition of these men be there are but very few that are effectually called few I say in comparison of those that are left under the power and dominion of their lusts One of a City and two of a Tribe I tremble to speak it but a truth it is and must out Satan hath the Harvest God the gleanings of man-kinde which by the way may serve to convince them of their vanity and folly that make the multitude of actors an Argument to prove the rectitude of actions as if they could not do amisse that do as the most Whereas a very Heathen could say Argumentum pessimi turba The beaten Tract is most deceitful Sheep go the broad way to the Shambles Seneca lib. de vita beat when a more uncouth path might lead them to fresh Pastures Question 3 Who is he that Calleth Who but God that calleth things that are not as if they were all heart-work is Gods peculiar the restraining and ordering the heart he with-held Abimelech not suffering him to touch Sarah Abrahams Wife Gen. 20.6 and the heart of Pharaoh while it was least conformable unto the Rule of his Law was absolutely subject unto the Rule of his providence and well it is for us that it belongs to God to restrain and order hearts otherwise sad would be the condition of this Nation of the whole world but now if it be Gods peculiar to restraine and order hearts much more surely to turn change break melt Coluerunt Ethnici Venerem Verticordiam Val. Max. lib. 8. cap. 15. Lilius Girald Synt. 13 Jer. 31.33 and new-mould hearts It is his Soveraign grace which we adore as the only Verticordia as the real turn-heart therefore may we observe that 1. God doth especially challenge this unto himself You know whose expressions those are I will give a new heart and again I will take away the heart of stone are they not Gods who dare make any challenges against the Almighty hath not he a Scepter strong enough to secure his Crown those that will be plucking Jewels out of his Royal Diadem and ascribe that to themselves or any creature which is his Prerogative shall finde him jealous enough of his honour and that jealousie stirring up indignation enough to consume them But 2. As God may justly challenge this work to himself so it is altogether impossible it should be accomplished by any other For 1. This effectual vocation is a spiritual resurrection of the soul while we are in a state of Nature we are dead not sick or languishing not slumbring or sleeping but quite dead in trespasses and sinnes when we are call'd into a state of grace then are our soules raised to walk with God here as our bodies at the last day shall be raised to walk with the Sonne of God unto all eternity Now if it be not in the power of any creature to raise the body from the grave of death upon which account it is used as an Argument of the Divinity of Christ that he raised himself much less is it in the power of any creature to raise the soul from the grave of sinne And therefore do all true Believers experiment the power of God Eph. 1.19 20. even that exceeding greatness of power that Might of his Power as the Greek hath it whereby he raised up Christ from the dead 2. This effectual vocation is a new Creation of the soul whence we are said to be Created in Christ Jesus when we are called unto an experimental knowledge of him and unfeigned Faith in him upon which account it must needs be Gods workmanship for power of creating is not cannot be communicated to any creature Though the Angels excell in strength Psal 103.20 and wonderful things have been performed by them when they have as Ministers executed Gods pleasure in the punishment of the wicked and protection of the righteous yet the mightyest Angel cannot create the meanest worm that is the only product of infinite power And let me tell you if infinite power be manifested in the Creation of the world it is more gloriously manifested in the conversion of a sinner There is a worse Chaos a worse confusion upon the heart of man when God undertaketh his new Creation than there was upon the face of the earth in the Old Creation In the earth when it was without forme and void there was only indisposition Gen. 1.2 but in the heart of man there is both indisposition and opposition Well then I peremptorily conclude that the work is Gods Gods by the way of a principal efficiency and not only by way of motion or perswasion as some would have it wherein I fear a piece of cursed brokeage for their own glory For were it so they would be but very mean acknowledgements that do belong to God for the change of a most miserable and unhappy estate Suppose I should go to some wealthy Citizen and present him an object of charity using the most cogent Considerations which my Art and Wit could invent to inforce a liberal Contribution thereupon he freely parts with his mony for the relief of that indigent person tell me now to which of us is he mainly engaged to return thanks to me the mover or to him the bestower I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter The case would plainly be the same betwixt God and us if his only were the motion ours the act of Conversion his the perswasion ours the performance and if we go to Heaven we should have more cause to thank our selves than to thank God for all the happiness we meet with there Beloved I beseech you take heed of such an opinion as this it hath blasphemy written in the forehead of it if it be rooted in your mindes Scriptas habet in fronte blasphemias Ennodius lib. Epist 2. it will breed in your hearts a confidence of your own power and abilities and that is no better than a fine-spun Idolatry and shall finde little better resentment with God thâ—n if you worshipped stocks and stones Question 4. Vpon what account doth God Call What moves the Divine Majesty thus to
in Christs Regiment whose names are not registred in Aeternitatis Albo Wooden legs of Christs body such as have no true spiritual vital functions and operations Such as have a fâ—rme of godlinesse but deny the power thereof 2 Tim. 3.5 Sardys-like they have indeed a name that they live but are dead Rev. 3.2 With th se our Proposition meddles not 2. But true believers i. e. such as are united uâ—to Christ by Internal Implantation Living fruit-bearing branches John 15.5 Such as have not only Christs picture drawn on their fore-heads but Christs Spirit quickning their hearts Ephes 3.17 Nathanaels Israelites indeed John 1.47 Jews inwardly Rom. 2.29 Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin enmity misery into an estate of grace union reconciliation so that now Christ is in them and they in Christ John 17.21 23. They reposing themselves in Christs bosome by love and Christ dwelling in their hearts by faith These are the Believers our Observation intends Query 2 2. What kinde of union it is that is betwixt the Lord Jesus and true Believers Sol. 1. Negatively what kinde of union it is not 1. Not a grosse carnal corporeal union not a union of bodies Christ is in heaven Acts 1.11 3.21 we on earth 2. Not an hypostatical personaâ— union such as is that ineffable union of the Divine and Humane natures in the person of our Immanuel the Lord Jesus 'T is indeed a union of persons but not a personal union Believers make not one person with Christ but b 1 Cor. 12.13 one body and that not one body natural but mystical True indeed the Church is call'd Christ 1 Cor. 12.12 but that is meant of the whole Church made up of head and members which is Christ mystical Now 't is not rational to apply that to any one single Believer which is proper only to the whole body Besides should there be a personal union betwixt the Lord Jesus and true Believers then would there be as many Christs as Believers But to us as there is but one Father so but one Lord Jesus 1 Cor. 8.6 Add that then very action of Believers would be of infinite value as is the obedience of Christs Humane nature by reason of its hypostatical union 3. Not an essential substantial union not such an union as makes Believers in any wise partakers of the substance of Christs Godhead Those expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and English't by some of us of late viz. Being Godded with God and Christed with Christ are harsh and dangerous if not blasphemous To aver that Believers are partakers of the substance of Christs Godhead is to ascribe that to Believers which we dare not affirme of Chrissis Manhood it self concerning which we say that it was inseparably joyned together with the Godhead in one person but yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon without the least conversion composition or confusion True indeed Believers are said to be partakers of the Divine d 2 Pet. 1.4 nature but how not of Gods substance which â—s wholly incommun cable but Believers by the exceeding great and precious promises as by so many Conduit-pipes have excellent graces conveyed unto them whereby they are made like to God in knowledge righteousnesse and true holinesse wherein the Image of God which was stamp't on man at his Creation consists Ephes 4.24 Col. 3.10 4. Not such an union as mounts up Believers to an equality with Christ in any respect He is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 In all things he hath and must have the preheminence Col. 1.18 The best of Saints have but their Ephah their Homer their stint and e Ephes 4.16 measure of excellencies and Divine Endowments But now Jesus Christ in his Humane nature united to the Divine was sanctified and anointed with the Holy Spirit f John 3.34 Psal 45.7 Hebr. 1.9 above measure we have but our mites drams scruples in him are hid all the treasures of wisdome and knowledge Col. 2.3 Our Lord Jesus is his Fathers Gazophylacium the great Magazine and Store-house of infinite excellencies It pleased the Father that in him should all fulnesse dwell Col. 1.19 Yea in him dwells all the fulnesse of the Godhead bodily Col. 2.9 Three gradations the Godhead the fulnesse of the Godhead all the fulnesse of the Godhead dwells in Christ bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not only truly and really in opposition to the Ark and Temple in which the Godhead was typically but personally to distinguish the indwelling of the Manhood of Christ from all accidental extrinsecal and integral unions Thus Negatively 2. Positively What kinde of union it is that is betwixt the Lord Jesus and truâ— B lievers g Nostra ipsius conjunctio non miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian tells us in the general 't is not such an union as speaks a conjunction of persons or a connection of natures but a consent of wills and confederation of affections but this is too lax and general more particularly therefore it is 1. A spiritual union He that is joyned to the Lord is one Spirit i. e. one with Christ not in a grosse and carnal but spiritual manner As man and wife united make one flesh Gen. 2.24 so Christ and Believers united by the Spirit and Faith make up one spiritual Christ Believers are made partakers of one and the same Spirit with Christ Christs Spirit is really communicated to them and abides in them 2. A mystical deep profound union This is a great mys ery saith the Apostle but I speak of Christ and the Church Ephes 5.32 We read of three great mystical dazling unions of three distinct persons united in one God 1 John 5.7 of two distinct natures meeting in one person in our Immanuel Luke 1.35 Col. 2.9 of two distinct natures and persons united by one Spirit that 's the union betwixt Christ and true Believers This is a great mystery a deep union Hence it is that it is compared to the mystery of the very Trinity as being like to the union of persons in the Divine nature Christ in the Father Believers in Christ and Christ in Believers Joh. 14.20 So Christ prayes Joh. 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Hence may be gathered a likeness though not an equality of union In the union betwixt Christ and Believers is shadow'd out the union betwixt Christ and his Father This is one of the great Arcana Evangelii 't is a mystical union 3. And yet it is a true real union not a fancy only not an imaginary union not like the union of the mouth and meat in a dream Isa 29.8 No but
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
pro nobis suscepit sine meritis malis poenam ut nos per illum sine bâ—nis meritis consequermur gratiam Aug. merits which are as fully imputed to Believers for Justification as if his sufferings had been by them endured or the debt by them satisfied In his life and graces by habitual and real infusion and in-dwelling of his Spirit to Sanctification 1 Cor. 1.2 In his priviledges and dignities such I mean as are communicable Is he a King a Priest So are Believers Rev. 1.6 A Royal Priesthood 1 Pet. 2.9 Is he a Son an Heir by Nature Saints are so by Adoptior Joint-heirs with Christ Rom. 8.17 In his Victories Believers are more than Conquerours through him Rom. 8.37 In the midst of their enemies insultations and their own distresses yea even in and by death it self the victory is still theirs In his Triumphs and Glory they share with him in his Throne all that Believers are is from the Grace of Christ 1 Cor. 15.10 All that they do is from the strength of Christ Phil. 4.13 So that they do not so properly live as Christ in them Gal. 2.20 On the other side Christ communicates in the Believers graces affections duties He gathers myrrhe and spice out of their Gardens eats of their honey and honey-comb Cant. 5.1 Their man-drakes are laid up for their Lord. As they live in the Spirit so they walk in the Spirit Gal. 5.25 They tune their souls to his key their p Cant. 2.14 voice is sweet in his Ears their countenance is lovely in his Eyes all that Believers are is from Christ and therefore all that Belivers have is to Christ What they receive in Mercy they return in Duty Thus from this mutual communion we conclude a close and dear union And now our Proposition being thus cleared and confirmed I descend to the third thing promised and that is 3. Application which I shall couch under these foure Heads viz. Information Examination Consolation Exhortation 1. Information Are believers thus closely united unto Christ Hence see 1. The crimson Tyrian tincture the scarlet dye of their sin who oppo e oppress persecute true believers Poor souls little do they think or know what they do viz. that they wound Christ through believers sides Believers are united unto Christ therefore when the seed of the Serpent q Gen. 3.15 bruises their heel it must needs have an influence on Christ their head who though he hath no passion yet hath he much compassion and in all their afflictions is afflicted Isa 63.9 In touching them they touch the apple of his eye Zech. 2.8 Saul Saul why persecutest thou me Acts 9.4 so cryes the Head in heaven while Saul treads on the foot on earth 2. Hence learn the heighth length depth and breadth of the love of Christ that passeth knowledge to believers beyond and above all others in the world Oh Beloved that the Lord should leave other plants in the woods and waste ground let them alone in the Wildernesse suffer them to grow up to be fit fuel for eternal flames and make choice of them who by nature are as wild r Rom. 11.17 olives as the worst and ingraffe them into himself who is the True Oâ—ive and make them partakers of his fulnesse that he should cull them out who are by nature dead in trespasses and sinnes and implant them into himself raise them up together and make them sit together in heavenly places with himself Oh this speaks love beyond expression beyond imagination This argues grace riches of grace exceeding riches of grace Eph. 2.1 4 5 6 8. 3. Observe hence not only the love which Christ vouchsafes to but the high honour which he casts upon believers Was it an honour for Mordecai to be cloatâ—ed with Ahashuerus Royal apparel to ride on the Kings Hâ—rsâ— having the Royal Crown on his head Esther 6.11 what an honour then was it for a poor Esther to be taken into the Kings bed and bosâ—me Esther 2.17 If it seemed not a light thing in Davids eyes but rather an high dignity to be son in law to a King what is it then to be united to a God the highest pitch and pinnacle of honour This the Ela the Neplus ultra of true dignity an honour not vouchsaft by God to those glistering Courtiers of heaven the Angels True indeed they are Christs servants subjects not his members To which of the Ang ls said he at any time Thou art bone of my bone flesh of my flesh Câ—rist took not on him the nature of Angels but is united to the seed of Abraham Heb. 2.16 4. Hence we conclude the stability fixednesse perseverance of the Saints in their estate of grace Here here believers is a firme basis on which to build the Saiâ—ts câ—nstant progresse in the paths of holiness till they fully arrive at their Port of happinesse True believers are united unto Christ They live in Christ and Christ in them their life is hid with Christ in God Col. 3.3 Therefore mauger the malice and power of all unruly corruptions from within of all subtile temptations violent assaults decoying smiles or threatening frowns from without they must and shall persevere s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kept as by a Garrison Kept they are and shall be by the power of that Christ to whom they are united through faith unto salvation 1 Pet. 1.5 Whil'st there is sap in Christ their root it shall ascend into the true Branches Joh. 11.16 and 4.14 Let the raine descend and the floods come and the winds blow and beat upon these living stones these spiritual Houses they shall not t Mat. 7.25 Isa 26.4 fall totally finally for they are built on that Rock of Ages True believers are Christs Members and should he lose the least of them he would be a maimed an imperfect Christ 1 Cor. 12.27 Of those whom thou hast given me I have not lost one Joh. 17.12 True Believers are Christs Spouse married to him and whatever men have done or may do Christ will not give a Bill of utter Divorce Jer. 3.14 5. See here a rational solid ground for the Protestant Doctrine of the imputation of Christs righteousness and the merit thereof to true Believers against the cavils and calumnies of the Pharisaical self-justifying Papist Our union unto Christ is the great foundation on which we build our communion with Christ Christ is united to believers one with them their Head their Surety who in conspectu fori is but one person with the debtor and this by his own voluntary undertaking the debtors consent and the Judges approbation therefore 't is rational just equal that what our Christ our Head Representative Surety hath done and suffâ—red for us and that not only bono nostro for our good but loco nostro in our stead should by God our Judge be imputed to us That since our Head and Surety was made sin for us who knew no sin we should be
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
Caesar By his passive Righteousnesse I mean all that he suffered in his life-time as the meannesse of his birth and education his persecution by Herod in his infancy after by the Scribes and Pharisees his hunger and temptation in the Wildernesse his poverty and straits he had not where to lay his head in a word he was all his life long in all things tempted as we are yet without sin Heb. 4.15 but especially what he suffered at his death First in his body he was scourg'd spit upon crown'd with Thornes and latength crucified which was 1. A cruel death the Latine cruciari to be tormented is derived à cruce from being crucified 2. A reproachful one Gal. 3.13 Heb. 13.13 it was the Roman death for slaves and Malefactors But secondly most of all he suffered in his soule witnesse those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.37 Mark 14.33 adde his bemoaning himself to his Disciples in the following words and his passionate prayer thrice repeated Abba Father if it be pâ—ssible let this cup passe Adde further yet his sweating drops of blood in that bitter agony which so spent him in the Garden that an Angel was sent to comfort him but above all his desertion upon the Crosse witnesseth that he suffered unutterably in his soule when he cryed My God my God why hast thou forsaken me The Socinians are here puzzled to give any tolerable account how the infinitely good God could find in his heart to exercise his only begotten Son that never sinned with all these horrours in his soule for certainly it stood not with his goodnesse had not Christ as the second Adam been a publick person a Representative on whom the Lord laid the iniquities of us all Isa 53.6 But if we consider which they deny that Christ was then satisfying his Fathers Justice we need not wonder at those horrours and consternations of the manhood for he knew the vastnesse of his undertaking the numberlesse numbers and aggravations of sins the dreadful weight of his Fathers wrath the sharpnesse of that sword Zech. 13.7 which he was going now to feele not that God was angry with Christ upon the Crosse quoad affectum no he never more dearly loved him but quoad effectum adde Christs infinite abhorrence of the sins he bore and that infinite zeal wherewith he was inflam'd to vindicate the honour of Divine justice Now his infinite love to his Church struggling with all these produc't those agonies and overcame them all when he said It is finished Joh. 19.30 we meet him next triumphing in his Resurrection But here to resolve that great question whether Christs passive Righteousnesse alone or active and passive joyntly are the matter of Christs satisfaction which believers plead at Gods Bar for their Justification and which being accepted by God as a plea good in Law is said to be imputed viz. in a Law-sense for Righteousnesse Let these Reasons be weighed by such as do disjoyne them First each of them hath its proper interest in and its respective contribution towards the satisfying the injur'd honour of Gods Law For the honour of Gods Law is the equity of both its parts its command and its threatening Christs active Righteousnesse honours the equity of the first which man had dishonoured by his disobedience but the great God-man hath repaired the honour of Gods Commandments by yielding a most perfect obedience to every one of them and therein proclaimed the Law to be holy just and good Then Christs passive Righteousnesse in like manner honours the equity of the threatening for as by obeying he acknowledged Gods authority to make a Law and his unexceptionable righteousnesse in every single Branch of the Law made so by suffering he proclaimeth that man is bound to keep it or if he do not to beare the penalty He himself dyes to justifie that the sinner is worthy of death and offers himself upon the Crosse as a Sacrifice to the Divine Justice and hereby he hath proclaimed sin to be exceeding sinful and God to be so jealous a God as rather than sin should go unpunish'd and his justice want its glory the righteous eternal Son of God must be made an example what guilty man had deserved Thus God by two equal miracles of everlasting astonishment to be adored hath satisfied both his contending Attributes and rendred each of them Triumphant in making his righteous Son an example of his sin-avenging justice that guilty sinners repenting and believing might be made examples of his sin-pardoning-goodnesse In the second place as each hath its respective interest in satisfying the injur'd Law so neither of them can be anywhere severed from the other and those which God hath so indissolubly joyned let none part asunder for Christs active Righteousnesse was everywhere passive because all of it done in the forme of a servant for in our nature he obeyed the Law but in his very incarnation he was passive for therein he suffered an ecclipse of the glory of his Godhead And his passive Righteousnesse was everywhere active because what he suffered was not by constraint or against his Will no it was his own voluntary act and deed all along let me instance in the greatest of his sufferings his very dying was the product both of the freenesse of his love and the Majesty of his power John 10.17 18. Rev. 1.5 In the third place both Christs active and passive Righteousnesse what he did and what he suffered partake in common of the forme of â—atisfaction therefore they are both integral parts or joynt ingredients thereof for forma dat esse but this brings me to the second enquiry Query 2 What is the forme of Christs satisfaction or that which renders it satisfactory I answer the infinite merit of what he did and suffered which infinite merit stands 1. In the dignity of his person the fulnesse of the Godhead dwelt in him bodily Col. 2.9 John 1.14 Now for the work of a servant to be done by the Lord of all renders his active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore renders also his passive righteousnesse infinitely meritorious no wonder the blood of Christ cleanseth from all sin for it is the blood of God Acts 20.28 1 Joh. 1.7 And this is the Reason why the Righteousnesse of one redounds unto all for the justification of life Rom. 5.18 19. because his active and passive Righteousnesse is infinitely of more value than all that all the creatures in heaven and earth could have done or suffered to eternity the very man Christ Jesus is above all the Angels Heb. 1.6 for he is the man that is Gods fellow Zechary 13.7 And this infinite worthinesse of the Redeemers person you have excellently described as irradiating and infinitely exalting all he did and suffered Phil. 2.6 7 8 9. Heb. 7.24 25 28. 2. The active and passive Righteousnesse of Christ are of infinite merit because not at all due but
any other grace as love that then would have been currant and have justified us as faith doth now Fifthly God justifieth in a proper sense two ways first 5. How God As a Legislator secondly as a Judge 1. As a Legislator enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is justified from the guilt of sin from which he could not be justified by the Law of Moses Acts 13.38 9. This Law of justification by faith is Gods own act and deed the great Instrumentum pacis between God and man he hath proclaimed his Letters Patents the King of heaven and earth hath in the Gospel our Magna Charta given his Warrant under his own broad Seal that he that believeth shall not be condemned 2. As a Judge the God of heaven may in three respects be said to justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a title good in Law an indefeasible right a justified estate emergeth actually as soon as faith the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law which only justified vertually potentially and conditionally before every Believer in general but now actually absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of dissolution God justifieth as the Judge of all the earth passing a private sentence and award unto everlasting life upon every believing soul Thirdly But eminently at the last day when the Ancient of days shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes 6. How Works Sixthly Shall I need to adde that Works are said to justifie us Jam. 2.4 because they justifie our faith or demonstrate before God and man and to our own consciences that our faith is not a dead and barren but a true and living one by its fruitfulness in well-doing 7. How the Spirit Seventhly But I must not forget lastly that the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways first directly by working faith in the heart which is one of the fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying grace Secondly reflexively The Divine Spirit clears up justification to a Believers conscience by discovering the truth of faith by working assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witnesse with our spirits that we are the children of God and if children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds it self summed up in this definition Justification is a judicial act of God as Law-giver and Judge of the world gracioussly discharging a Believer for the sake of Christs satisfaction from the condemnation of the Law of Works by the tenor of the Gospel-Law or New Covenant which requireth of accepte h from imputeth unto sinners faith in Christ Jesus as their righteousnesse see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 To improve it now which was my other task by way of refutation I infer against the Antimonians first Vse Refut That justification is not from eternity 1. Because a person must be charged with guilt before he is justified or discharged but nothing can be before eternity if discharg'd from eternity when was he charged what from eternity too then he will be at once eternally charged with and discharged from guilt which if any excuse from a contradiction they are much wiser than I am 2. My Text convinceth them actual faith is not from eternity therefore not justification before God for if faith justifie us not before God but only at the bar of conscience then there will be no justification at Gods bar at all once mention'd in Scripture for works do it at mans bar what is it I wonder that justifieth from eternity Not Gods decree to justifie for then his decree to glorifie would make glorification from eternity too but Decreta Dei nihil ponunt actu in subjecto Gods decrees are immanent acts and passe nothing actually upon the creature 3. A justified person was actually under condemnation whil'st he was an unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all condemned if justified from eternity 4. Saint Paul expressely affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus c. Secondly I infer against them that they are dangerously mistaken in thinking that a Believer is righteous in the sight of God with the self-same active and passive righteousnesse wherewith Christ was righteous as though Believers suffered in Christ and obeyed in Christ and were as righteous in Gods esteem as Christ himself having his personal righteousnesse made personally theirs by imputaâ—ion This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt deductions and consequences as these That God sees no sin in his children that affliction and death are not proper punishments of sin to Believers that all future sins are already actually forgiven as well as past and present that a Believer must not pray for the pardon of sinne but only for the manifestation of it that God loved Noah when drunk Lot when so and besides incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of complacency and delight as when coâ—versant in the most spiritual exercises of grace that all which God requires as a sinners duty in the Gospel is to believe that Christ dyed absolutely for him in particular that this is alone true Gospel faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our justification from our sanctification and gather assurance of Gods love from our love and fear of him is a Legal principle that obedience to Gods Commandments is not properly a Believers debt but that all the obligation which lies upon him to holinesse is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tyred to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law So that not only our Legal righteousnesse is without us in Christ our Surety but our Evangelical righteousnesse it self also Now to pluck up all these desperate consequences by
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—
sinned before the Lord 2 Sam. 12.13 Returning Israel must take with them words and say Receive us graciously take away all iniquity Ashur shall not save us we will not ride upon Horses neither will we say any more to the work of our hands ye are our gods Hos 14.3 When the Prodigal comes to himself he goeâ—h to his father and cryeth I have sinned against heaven and against thee I am no more worthy to be counted thy son make me as one of thy hired servants Luk. 15.21 Confession of and prayer for sins pardon are such inseparable concomitants of Repentance that the whole work of Repentance is expressed by them as if they were the formality thereof thus when Repentance is the result of Gods chastisements God observes if they shall confesse their iniquity and the iniquity of their Fathers their trespasse whereby they have trespassed against me and that they have walked contrary unto me then will I be merciful Levit. 26.40 When Achan is called to Repentance he is required to give glory to God and confesse his iniquity Josh 7.18 and so Israel is required only to acknowledge her iniquity that she hath transgressed against the Lord her God and hath scattered her wayes to the strangers c. Nay the very promise of pardon to the penitent is entailed on an humble suppliant confession of sin if we confesse our iniquity he is merciful and gracious ready to forgive us our sins 1 Joh. 1.8 So that there is no coming to God but with confession of sin and prayer for its pardon and indeed there is great reason that these should accompany true Repentanee because confession and supplication are First The vent of grief they give ease and quiet to the penitent perplexed soul conviction concealed is like a burning bile in which the ill humours in a mans body do rancour and swell burn and pain the whole body as willing to be gone and only giveth ease by being lanced open'd and let out by confession and supplication guilt concealed is like the winde confined in the bowels of the earth making roaring ruptures and dreadful earthquakes unconfest sin is the spring of horror and principle of all amazement David found it so on his sad experience Psal 32.3 When I kept silence my bones waxed old through my roaring all the day long but I acknowledge mine iniquity untill then he could find no comfort Secondly The vomit of sin so Origen did usually call confession for it is the loathsome rejection of sin an easing of the soul by evacuation of what burdened it casting up with grief and pain what we cast off with detestation confession is the emptying the soul of sin by expression of all passion against it self accusation and condemnation turn the heart and whole man against sin shame makes us shun evil the penitents in the Primitive times did confesse their iniquities to God in the sight of the Church and if they again relapsed into the same sin and apostatized to their old course were said to return with the Dog to his vomit and the Sow to her wallowing in the mire 2 Pet. 2.22 Thirdly The vindication of Gods justice in all the afflictions by him inflicted David acknowledgeth and cryeth out Against thee thee onely have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Psal 51.3 and therefore confession is said to be a giving glory to God Josh 7.19 Jerem. 13.16 Lam. 3.39 It quells all quarrelling passions against God Why should a living man complain a man for the punishment of his sinne The language of a confessing penitent is Thou hast punished us lesse then our Iniqui ies do deserve Ezra 9.13 And to us belong Confusion of face but to the Lord belongeth Righteousnesse Daniel 9. 〈…〉 Fourthly The voice in which God is well-pleased God loves to see his people with ropes about their necks Only acknowledge thine iniquâ—ty is Gods demand this soon meeteth with acceptance I have sinned is no sooner spoken by David 2 Sam. 12.13 but the Lord also hath taken away thine iniquity is replied by the Prophet nay Psal 32.5 David can witnesse I but said I will confess and thou forgavest mine iniquity God will nor stay his correcting hand untill the stubborn heart acknowledge his iniquity but then he will do it Levit. 26. the compassions of God give an affectionate check to the sharpest corrections of his children if but moved by their confession and complaint Ephraim cannot sooner relent under Gods hand than he repent of his anger I heard Ephraim bemoaning himself saying I was as a Bullock unaccustomed to the yoke I was ashamed I was confounded turn me and I shall be turned moves Gods very bowels to pity Is not Ephraim my dear son Is he not a pleasant childe I will surely have mercy upon him Jer. 31.18 19 20. We see then that there is much reason why the Gospel-penitent must be a confessing suppliant but before I passe this Conclusion let me briefly propound unto you the Rules which must guide our Confession evidencing and accompanying our Repentance and they are these 1. Confession must spring from Conviction and spread it self unto Condemnation Soul-sense of guilt unto sighing must make the tongue speak of it unto shame compunction of spirit must be expressed by supplication Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves our common Translation reads it But shall judge your selves not worthy to live as other and better Translations read for your iniquities and your abominations is the promise of the Covenant of Grace Ezek. 36.13 Confession of sin wh ch springs not from sensible conviction and spreads not to self-condemnation is an historical narration verbal recitation of sin like the cursory reading of an ordinary Inditement no penitential confession of sin the penitent prodigal begins with I have sinned and ends with I am not worthy it is an easie matter for Saul to say I have sinâ—ed I have transgressed the Commandment of the Lord but still he staves off the sense of it and not only disputeth against reproof but at length diverts his conviction by an Apology I feared the people and obeyed their voice 1 Sam. 15.24 Conscience is placed in us the Law spread before us and self-scrutiny imposed on us as precursive to our repenting confessions we are required to judge our selves which imports to be convinced we deserve to die and so to put halters on our own necks 2. God alwayes and men ordinarily must be the object of our confessions and supplications Whatever sin is committed God is the object of it his holy Law is violated by it though some sins are committed against God immediately and extend not unto men as all breach of the first Table of the Law and miscarryings of acts of Religion yet all sins against men are also against God who is
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
with worms and his skin spent and reins consumed should rise but that the same body not onely the same specifical but the same numerical body should rise therefore he puts in those emphatical expressions I shall see God I shall see for my self I and not another and mine eyes shall behold him Though his eyes shall be glorified eyes yet they shall be the same eyes for substance As the Patience of Job was very great and very exemplary so surely his Faith was as great and as imitable O Job great was thy Faith This one Text is sufficient to prove that the Doctrine of the Resurrection is not a thing incredible And give me leave to speak to you in the words of S. Paul to King Agrippa Why should it be thought incredible that God should raise the dead especially if you consider who this God is That he is Omnipotent and Almighty infinite in power and able to do all things He that believes the first Article of the Creed will quickly believe the eleventh Article He that believeth that God is Almighty maker of Heaven and Earth will easily believe that he is able to raise the dead For if God saith Tertullian can make a body being nothing out of the dust of the earth he can certainly repair it out of the dust when it is something It is as easie to God to restore a body to a soul at the Resurrection as to breathe a soul into a body at the first Creation Objection But how is it possible that when a man hath lain rotting in the grave a thousand years he should rise again Answer This is above reason but not against reason For there are many resemblances of this even in nature which though they be not sufficient proofs yet they are great inducements to cause us to believe this truth Both Philosophers and Divines write of the Phoenix that first she is consumed to ashes by the heat of the Sun and that afterwards of her ashes ariseth a young one which is the same Phoenix risen from the dead The Apostle tells us That the corn must first be cast into the ground and there dye and rot before it will spring up which sheweth that a Resurrection from the dead is possible even in nature Adde to this That Swallows Flies and Worms which lie dead in the Winter-season in the Spring by vertue of the Suns heat revive again And what is every night but the grave as it were of the days light and the morning but the Resurrection of the day What is Winter but the death of the fruits of the earth and the Spring but the Resurrection of them What is death but the blowing out of the candle of our lives and what is the Resurrection any more but the lighting of this candle again What is death but a pulling down of the house of the body and what is the Resurrection but the rebuilding of the same house And why then should any man think it a thing incredible for God to raise the dead We see by experience that our curious glasses are made by the art of man even out of ashes And cannot the Omnipotent God raise mens dead bodies when turned to ashes There is no contradiction in this and therefore an infinite power is able to effect it And to shew that God can effect it he raised up many from the dead both in the Old and New Testament as helps to our faith to enable us to believe That that God who raised those few will in due time raise all the dead both just and unjust Objection But you will reply How is it possible that the same body should rise when as the dust of men are so mingled together as that it seems impossible to separate the dust of one man from another Answer With man this is impossible but with God all things are possible It is easie to God to give to every man his own dust if it be possible for a Gardner that hath thirty several seeds in his hand to be able to distinguish between seed and seed and for a Chymist to extract the four Elements out of an hearb and sepaâ—ate them one from the other and for a Watch-maker to take his Watch in pieces and mingle the pieces together and yet afterwards put them together as before Much more is it possible for the Omnipotent God to distinguish one dust from another as well as one man from another and one stone from another Objection One man is eaten by another and turned into the substance of another how can both these arise with their distinct bodies Answer Every man shall arise with his own flesh but yet not so as that he shall arise with every thing that was once a part of him But he shall arise with so much of his flesh as shall make a perfect man and the same man A man hath a piece of his flesh cut off by a sword and new flesh growing in its room now he shall not rise with both these but with so much as shall make him a perfect man and one and the same man for substance One man eates another mans flesh and it becomes one with his yet he shall not rise with that flesh but with so much as shall make him a compleat man and the same not onely for kinde but for number For with God nothing is impossible So much for the fourth particular The fifth particular The fifth thing propounded is to shew the certainty and infallibility of this Doctrine For this is not onely a Truth that God can make good but a Truth which God cannot but make good As there must be a day of Judgement 2 Cor. 5.10 So there must be a Resurrection of the body not onely there may be but there must be and of the same body not onely the same specifical but the same numerical body Otherwise it were not a Resurrection but a Surrection not a Resuscitation but a Suscitation And as Estius saith not a Regeneration as it is called Mat. 19.28 but a Generation A Resurrection is of the same body that dyes or else it is a new Animation and a new Creation and not a Resurrection Now that there must be a Resurrection appears 1. From the promise of God God hath promised that all that are in the graves shall hear his voyce Joh. 5.28 29. and come forth c. and all that are in the dust shâ—ll awake And that this corruptible shall put on incorruption and this mortal shall put on immortality Isa 26.19 and We must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done 2 Cor. 15.53 whether it be good or bad And therefore the ancient Christians when they rehearsed that Article of the Creed I believe the Resurr ction of the body would point to some part of their body and say Even of this body God can do it because he
declare to them the true God and he doth it ab effectu That God which made the world and all things therein is Lord of heaven and earth ver 24. To Create is the best demonstration of a Deity And this God being everywhere by way of repletion * Jer. 23.24 cannot be locally confined He dwelleth not in Temâ—lâ—s made with hands ver 24. And though in former times when the vaile of Ignorance was drawn over the face of the world God seemed lesse severe ver 30. The times of this ignorance God winked at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did as it were overlook them not taking the extremity of the Law yet now he commandeth all men everywhere to repent ver 30. And if it be asked why now repent why may we not take our full sleep The Reason is because now is the broad day-light of the Gospel which as it discovers sin more clearly so judgment upon sinners He hath appointed a day in which he will judge the world Which words are Gods Alarum to the world to awaken it out of security This is a sweet yet dreadful point When Saint Paul discoursed of judgement to come Faelix trembled Acts 24.25 He that is not affected with this Truth hath an heart of stone For the illustration of this there are six things I shall discusse 1. That there shall be a day of judgement 2. Why there must be a day of judgement 3. When the day of judgement shall be 4. Who shall be the Judge 5. The order and the method of the Trial. 6. The effect or consequent of it I begin with the first That there shall be a day of judgement There is a twofold day of judgement 1. Dies particularis a particular judgement at the day of death immediately upon the souls dissolution from the body it hath a judgment passed upon it * Hebr. 9.27 Eccles 12.7 Then shall the dust return to the earth as it was the spirit shall return to God that gave it As soon as the breath expires the soul receives its particular sentence and knows how it shall be with it to all eternity 2. There is Dies universalis a general day of judgement which is the great Assises when the world shall be gathered together and of this the Text is to be understood He hath appointed a day in which he will judge the world I might impannel a whole Jury of Scriptures giving in their verdict to this but in the mouth of two or three witnesses the truth will be confirmed Eccles 12.14 God shall bring every work into judgment with every secret thing Eccles 12.14 whether it be good or evil Mat. 12.36 Every idle word men shall speak they shall give account thereof in the day of judgement * Mat. 12 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96 13. Now is the day of Arr ars then will be the day of Account Psalme 96.13 For he cometh for he cometh to judge the Earth The Ingemination denotes the certainty and infallibility of his coming Secondly Why there must be a day of judgement 1. That God may execute justice on the wicked Things seem to be carried here in the world with an unequal balance The Candle of God shines upon the wicked * Job 29.3 They that tempt God are delivered * Mal. 3.15 Diogenes seeing Harpalus a Thief goâ—on prosperously said sure God had cast off the government of the world and minded not how things went here below 2 Pet. 3.4 2 Pet. 3.4 There shall be in the last days Scoffers saying Where is the promise of his coming Therefore God will have a day of Assizes to vindicate his justice he will let sinners know that long-forbearance is no forgiveness 2. That God may exercise mercy to the godly Here piety was the white which was shot at they who prayed and wept had the hardest measure those Christians whose zeal did flame most met with the fiery tryal Rom. 8.36 Rom. 8.36 For thy sake we are killed all the day long The Saints as Cyprian saith are put in the wine-presse and oft the blood of these grapes is pressed out God will therefore have a day of judgement that he may reward all the tears and sufferings of his people They shall have their Crown and Throne and White Robes though they may be Losers for him they shall lose nothing by him * Rev. 7.9 Thirdly When the day of judgement shall be 'T is certain there shall be a judgment uncertain when the Angels know not the day nor Christ neither as he was man Matth. 24.36 And the reason why the time is not known is 1. That we may not be curious There are somethings which God would have us ignorant of Acts 1.7 It is not for you to know the times or seasons which the Father hath put in his own power We must not pry into Gods Ark or intermeddle with his Arcana imperii it is a kinde of Sacriledge as Salvian speaks for any man to break into the Holy of holies and enter into Gods secrets 2. God hath concealed the time of judgement that we may not be careless We are alwayes to keep Centinel having our Loyns girr and our Lamps burning not knowing how soon that day may overtake us God would have us live every day saith Austin as if the last day were approaching * Ideo latet ultimus dies ut observentur omnes dies Austin Omnem crede diem tibi diluxisse supremum This is the genuine Use our Saviour makes of it Mark 13.32 Of that day and houre knows no man no not the Angels in heaven Take ye heed watch and pray for ye know not when the time is But though we cannot tell precisely when this day of the Lord shall be yet in probability the time cannot be far off Hebr. 10.3.7 He that shall come Hebr. 10.37 will come and will not tarry Chrysostome hath a simile when saith he we see an old man going on Crutches his Joynts weak his radical moisture dried up though we do not know the just time when he will dye yet it is sure he cannot live long because natures stock is spent So the world is decrepit and goes as it were upon Crutches therefore it cannot be long before the worlds Funerals and the birth-day of judgement The Age which Saint John wrote in was the last time 1 John 2.18 in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.18 the last houre then sure the time we now live in may be called the last minute Psal 96.13 For he cometh to judge the Earth Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come but he cometh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew how near the time is It is almost day-break and the Court is ready to sit Jam. 5.9 The Judge standeth at the door Verily if Security * Mat. 24.37 Apostasie * 1. Tim. 4.1 Decay of Love * Mat. 24.11
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
my eyes have seen thy Salvation What unspeakable joy will it be to see your Christian Friends and Relations to whom you have been instrumental in their New Birth and Regeneration all Crowned in one day with an everlasting Diadem of Bliss which never shall decay There shall be no hypocrite then for you to lose your love upon which is now the great cooler of your charity and keeps your affections in a greater reserve but there none but true Eagles and heaven-born souls will be able to look upon that Sun in glory you shall then rejoyce that there are so many pure spirits able to praise and love that God whom you could never yet nor will then be able to love and praise enough or as you desire When the glorious Angels begin their Hallelujahs the Saints shall also joyn in one common Quire * Psal 149 5. they shall be joyful in glory and sing aloud upon their everlasting beds of rest Oh how the Arches of heaven will eccho when the high praises of God shall be in the mouths of such a Congregation for as when one eye moves the other roles and when one string in concord with another is struck the other sounds such a blend and sympathy of praises shall there be in that heavenly Chorus with these * Psal 150.6 high sounding Cymbals in most flourishing expressions and anthems upon the divine glory If the Sun Moon and Stars did as Ignatius sayes make all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epist ad Eph. Luke 15.7 a Quire as 't were about the Star that appeared at Christs Incarnation * and there be joy in heaven at the conversion of a sinner no wonder then * Job 38.7 the morning starres shall sing together and the Sons of God shouâ—â— for joy when there shall be * Heb. 12.23 a general Assembly and Church of the first-borne and the spirits of all the just shall be made perfect And though there may be one Starre differ from another in glory yet there will be no * Videbit civitas illa quod inferior non invidebit Aug. de civ 22. 29. envying one anothers happiness but every one bear his part whatever it be in the lower or higher praises of the God of glory with a most harmonious variety in perfect symphony for there we shall love one another as our selves love God and our blessed Saviour better than our selves and he will love us better than we can love our selves or one another * Oh quot quanta gaudia obtiniebit qui de tot tantis beatitudinibus sanctorum jubilabit Ans alicu ni fallor de beatitu Oh how many and how great joyes shall he possess who shall keep an eternal Jubilee in the enjoyment of so many and so great beatitudes and felicities of others as truly as of his own I have done with the possession and its qualification it is a Kingdom I now come to its preparation prepared for you from the foundation of the c. But how is this Kingdom of so long preparation when Christ tells his Disciples I go to prepare a place for you when he departed hence John 14.1 1. Therefore this Kingdom was prepared even when the foundations of the world were laid * Job 38.7 for there the morning starres did sing together God Created the Heavens and then the earth and the spiritual world of Angels above before the foundation of the earth below though as some judge Moses mention'd it not being to teach a dull people by sensible objects concealed the notion of spirits lest they should Idolatrously worship and attribute the Creation of the world to them And so the Empyrean Heaven and seat of glory some venture to say God then made and determinately too in the Aequinoctial East of Judea call'd therefore the Navel of the whole earth to confirm it they tell us Adam was made with his face towards the East and so they worshipped Eastward three thousand and odd years And thence Christ call'd the * Luke 1.79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East or day-spring from on high and * Zac. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 16.14 the blood was to be sprinkled on the mercy-seat Eastward seven times But we may answer the curiosity of this enquiry about the Ubi and determinate place as he of old was answered that asked what God was doing before he created the world he was making Hell for such unbelieving Querists and Heaven for the reward of an humble Believer 2. It was prepared from the foundation of the world in regard of divine predestination for that which is last in obtaining is first in the intention of rational agents so God from eternity designing his own glory in the salvation of the Elect and their blisseful fruition of himself may be said to have set the Crown upon them while they were in the womb of his Decree and to have prepared them a Kingdome before they were born And though God made all the world for man yet it was to be kept under his feet he reserved himself to be the Crown of his hopes and Portion of his heart He chose us in Christ before the Foundation of the World therefore * Ephes 1.4 all was ready But 3. In regard of Divine Dâ—spensation the carrying on the whole oeconomy hath been from the Foundation of the World and so being the Kingdome is not yet given up all unto the Father it may be still said to be preparing for though God being our heaven it was always ready yet by our fall we lost our title to this Paradise Christ intervenes to divert the flaming Sword of vengeance enters a Covenant with his Father sends the glad tydings of it into the World * Gal. 3.8 before he came * Levit. 16.6 Hebr 9.7 typifies in the * Gal. 4.4 fulnâ—sse of time makes * Rom. 5.11 1 John 2.2 atonement proclaims reconciliation and pardon to penitent sinners sends his Word and Spirit to wait to be gracious to sollicit the World till all that are the truly called guests are invited and brought in then he shuts up the door of mercy opens the grave summons all to judgmeâ—t by the last Trumpet makes the separation and then pronounceth this Benediction so that though the Kingdome was from the Foundations of the World prepared yet in regard every Kingdome includes Subjects as well as Soveraign Christ when he was going that so he might send his Spirit to comfort his Disciples and to gather in more Subjects may be said to prepare a place for them though most significantly he went to prepare them for that Kingdome But Parabolical and Metonymical Expressions must not have too rigid an Interpretation exacted from them but our Saviour having bid his Disciples to go before and prepare a place for him to eat the Passeover with them in he tells them that he is going to prepare the Supper of the Lamb and