giving of the Law on Mount Sinai and yet there he speaks in the singular number Exod. 20.2 Exod. 20.2 I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage 3. 'T is likely the Princes did at first speak in the plural number not to note their power and greatnesse but their modesty and warinesse that it was not their design to rule according to will but according to counsel that they were willing to advise with others and to be guided by others The wisest Kings on earth will have their counsel and it is no more than needs plus vident oculi quam oculus many eyes see more than one eye Eph. 1.11 but Gods Counsel is his Will Who worketh all things after the counsel of his own Will Nor indeed is it safe or fit for any to govern arbitrarily or purely by will but he whose Will is his counsel it is so far from needing a rule that it is the only Rule Isa 63.7 8 9 10. 2. As a plurality of persons so a Trinity of persons may be proved out of the old Testament I shall mention and only mention for brievity sake one place in the Prophecy of Isaiah in the seventh verse you have mention made of Jehovah or the Lord in the ninth verse of Jesus Christ called the Angel of his presence in the tenth verse of the holy Spirit but they rebelled and vexed his holy Spirit 2. You have this doctrine more clearly delivered in the new Testament as will appear by several instances Mat. 3.16 17. 1. At the Baptisme of Christ the Trinity of persons were clearly discovered you may read the history And Jesus when he was baptized went up strait way out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Consider here 1. We have three names given severally and particularly to three persons 1. He who spake with a voice from heaven was the Father 2. He who was Baptized in Jordan is called the Son 3. He who descended in the shape of a Dove is called the Spirit of God 2. There were three outward signes or symboles by which those three persons did manifest themselves 1. The Father by an audible voice the Word in heaven is borne witnesse to by a word from heaven 2. The Son in the humane nature 3. The holy Ghost in the shape of a Dove 3. They are described by three distinct actions 1. The one cries by a voice from heaven This is my well-beloved Sonne heare him this could not be the voice of the Sonne for then he would be Sonne to himself nor can this be attributed unto the Spirit for then Jesus would have been the son of the Spirit 2. The second after his Baptisme prayes Luke 3.21 It came to pass that Jesus being baptized and praying the heaven was opened 3. The third descended in the shape of a dove and rested upon Jesus Christ Now to close this particular why might it not be said that the Father was baptized in Jordan as well as the Sonne or that the Father descended in the shape of a dove as well as the Spirit or that the Sonne did all this speak with a voice from heaven and was baptized in Jordan and descended in the shape of a dove if this were not a truth that there are three persons in the divine essence hence the primitive Christians used to say unto any one that doubted of the Trinity abi ad Jordanem videbis go to Jordan and you will see a Trinity 2. This doctrine may be proved from the institution of the Ordinance of Baptisme Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne Mat. 28.19 and of the Holy Ghost and indeed no wonder if God discovered himself to be three persons and one God at Christs Baptisme when the name of the blessed Trinity is as it were in faire and legible Characters writ upon the forehead of the Ordinance of Baptisme its self Baptisme its self is as it were baptized in the Name of the Father Sonne and holy Ghost now these I call the words of institution for although you have not here the first institution of Baptisme John the Baptist who was called so from this very Ordinance administring this Sacrament and the Disciples questionlesse from the Command of Christ himself the Evangelist John tells us that Jesus himself baptized not Joh. 4.2 but his Disciples yet here you have a solemn command for baptisme and the forme of the administration thereof unto all generations And here consider 1. Christ commands them to baptize not in the names but in the Name of the Father Son and holy Ghost if you consider them personally so they have three names Father Son and holy Ghost if essentially then but one name unum nomen una deitas one God one deity and I observe farther that which way soever we expound this phrase in the name either calling upon the name of the Father Son and holy Ghost as some or in the name by the authority or at the appointment of God the Father Son and holy Ghost as others or in the name viz. for the service honour and glory of God the Father Son and holy Ghost as a third sort you must either make these to be three Gods or else three persons in the Godhead for who is the object of our prayers but God who hath authority to appoint Ordinances for his Church but God whom are we to serve and worship but God alone Thou shalt worship the Lord thy God Mat. 4.10 and him only shalt thou serve 2. They were to baptize not in the name of the Father by the Son or by the Spirit but in the name of the Father Sonne and Spirit which notes the equality of the three persons 3. Father Son and holy Ghost are so joyned together that we are no lesse baptized in the name of the Sonne and of the Spirit than of the Father and therefore their deity is the same their power and authority the same 4. An Article is thrice prefixed and added to every one baptizate in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Father that Son that holy Ghost that Father whose voice you have heard from heaven that Sonne whom as yet you see in the humane nature that holy Ghost whom you have seen descending upon me in the shape of a Dove Surely the repetition of this Article doth not want its singular Emphasis that Father that Sonne and that holy Ghost 3. This doctrine may yet further be cleared from that saying of our Saviour John 14.16 I will pray the Father and he shall give you another Comforter hence is plainly proved the personality of the Holy Ghost he is
called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
in the next verse That good thing which was committed to thee and so expounded chap. 2.2 The things which thou hast heard of me amongst many witnesses the same commit thou to faithful men who shall be able to teach others also Hold fast Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a double signification scil to have and to hold and both of these the Apostle commends to Timothy namely 1. To have such a form or collection of Gospel-doctrines as a Type or Exemplar to which he should conforme in his Ministry 2. To hold it i. e. to hold it fast Not to swerve from it in the course of his Ministry but pertinaciously to adhere to it not to suffer it to be corrupted by men of erroneous principles nor to part with it upon any termes in the world but to stand by it and own it against all opposition and persecution whatsoever This I conceive to be the sense of the words which thus opened may afford us some such Doctrinal Observations as these Doct. 1 1. Doct. Evangelical words are sound words Or All Gospel-truth is of an healing nature Doct. 2 2. Doct. It is of great use and advantage boâ—h for Ministers and private Christians to have the main fundamental truths of the Gospel collected and digested into certain Modules or Platforms Or Methodical systems of fundamental Articles of Religion are very profitable both for Ministers and people Doct. 3 3. Doct. Such Forms and Modules are very carefully and faithfully to be kept Doct. 4 4. Doct. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth Other doctrines besides these might be raised from the words but these are the main and lie visibly in the face of the Text And I intend to speak only to the second and third doctrine the one now at our entrance upon this Morning Exercise the other at the Close if God permit The first and last of these doctrines may be of use in the handling of these two In which doth lie the main designe as of the Apostle here so of the work which falls to my share in this monthly service I begin with the first of them scil Doct. 1 Doct. 1. Methodical systems of the main and special points of the Christian Religion are very useful and profitable both for Ministers and people In the managing of the doctrinal part of this Observation I shall only give you two demonstrations 1. Scripture-pattern 2. The usefulnesse of such Modules 1. Scripture-pattern The Word of God is full of such Maps and Modules of divine truths necessary to salvation The whole Scripture is a large Module of saving truth Joh. 18.37 The whole Gospel in general is nothing but the great Platform or Standard of saving doctrine It was the great end and errand of Christ his coming into the world to reveal unto us the truth of God so himself testifieth John 18.37 To this end was I born and for this cause I came into the world that I should bear witnesse unto the truth It took up one whole entire office whereunto he was anointed of his Father his Prophetical Office so he was named many hundred years before his Incarnation by Moses A Prophet shall the Lord your God raise up unto you like unto me him shall you hear The office of a Prophet was not only to foretell things to come As Exod. 7.1 Aaron is call'd but to reveal the mind of God according to the import of the Hebrew word Nabi which signifieth an Interpreter Thus Jesus Christ came to be an Interpreter of his Fathers mind unto the world No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father Joh. 1.18 he hath declared him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath expounded him The whole Gospel which Christ preached was nothing else as it were but a publick testimony of the secret transactions between the Father and the Sonne concerning mans salvation a transcript of that truth which was in the divine understanding from all eternity John 8.38 15.15 And accordingly it is observable that the Sermons which Christ preached in the days of his flesh have more of doctirne in them than of perswasion more of the Teacher than of the Pastor as more sutable to his Ministry wherein he was to lay down a Module of Gospel-truth and to leave it to the world to be received and believed unto salvation The credit of our Religion is founded upon this important truth that Christ was sent from God to reveal unto us the mind and will of his Father and to be believed in all he delivered unto us all other Apostles and Ministers of the Gospel are but Deputy Witnesses to make report of Christs affidavit to the doctrine of salvation And it is yet further remarkable that this doctrine which Jesus Christ left us in the Gospel is nothing else as it were but * Novum Testamentum in vetere velatum vetus in novo revelatum a Comment or Paraphrase of what was preached by Moses and the Prophets in the Old Testament as he came * Matth. 5.18 not to destroy the Law and the Prophets but to fulfill them so he came to expound and reconcile them with the doctrine which he himself taught thus it is recorded by the Evangelist that * Luke 24.27 beginning at Moses he expounded unto his Disciples in all the Scriptures the things concerning himself So that the result of all this in general is this that the holy Scriptures of the Old and New Testament are nothing else but a full and perfect platform or Module of divine truth given to the Church at first by Christ himself the great Prophet and transmitted by the Ministry of those who were successively the Amanuenses or Secretaries of the Holy Ghost 2 Pet. 1.21 from which no man is to recede upon pain of damnation But now more particularly we may observe that besides this great universal Map or Synopsis of divine truth there are to be found in Scripture more compendious and summary abstracts and abridgements containing certain of the main heads and points of saving doctrine methodized into lesser bodies and tables for the help of our faith and knowledge And we find them accommodated by the Penmen of the Holy Ghost to two special ends and purposes Two ends of such Modules 1. To instruct the Church and people of God in the more necessary and fundamental points and principles of Religion 2. To antidote beleevers against the infection and contagion of unsound doctrine which have crept into the Church in the several ages and successions thereof Of the first sort In the Old Testament To informe the Church in the principles of Religion though in a larger volume is the book of Deuteronomy which being interpreted is the repetition of the Law And because that being so large might seem too great a burden to the memory Behold God
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
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
reward him for it And all this the Father makes good to Christ 1. He fits him for this work both in a large effusion of the graces and gifts of the Spirit upon him John 3.34 God giveth not the Spirit by measure unto him And also in the preparing of a body for him Hebr. 10.5 2. He strengthens him and supports him in the work Isa 42.1 Behold my servant Christ is our Lord but in the work of Redemption he was the Fathers servant whom I uphold and therefore you finde when Christ was put upon the greatest tryals God gave in eminent succour to him as in the case of temptation Matth. 4.11 and in his agony in the Garden Luke 22.43 And there appeared an Angel unto him from heaven strengthning of him And certainly if Christ had not had support and strength from the Godhead he had never been able to have bore up under and carried thorough his terrible sharp work You finde him encouraging himself and acting faith upon this that God would own him and stand by him in this undertaking Isa 50.7 8 9. The Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed He is near that justifyeth me who will contend with me Psal 16.8 c. I have set the Lord alwayes before me because he is at my right hand I shall not be moved c. 3. Further God the Father succeeds and prospers him in the work When thou shalt make â—his soul an offering for sin he shall see his seed the pleasure of the Lord shall prosper in his hand This was promised and also made good to Christ in the numerous body of believers past present and to come I might here enlarge upon a threefold gift which the Gospel holds forth There 's the Fathers gift the Sons gift and the Believers gift The Fathers gift lies in Election such and such individual persons he gives to Christ Thine they were and thou gavest them me John 17.6 We are a free gift to Christ in Elâ—ction as Christ is a free gift to us in Redemption The Sons gift lies in the giving of himself for us Who gave himselâ— for us that he might redeem us from all iniquity c. Tit. 2.14 And then there is the Believers gift and that is he gives up himself to Christ to be ruled by Christ disposed by Christ saved by Christ he gives up himself to the Lord 2 Cor. 8.5 The Father giving believers to Christ and promising that believers in time should also give themselves to him was a great encouragement to Christ to give himself for believers and if you read John 17. you shall see there that Christ when he had done his work takes much notice of the accomplishment of this promise to him in believers who are his seed owning of him and closing with him 4. Lastly God will and doth reward Christ upon his undertaking to redeem man he tells him he shall not lose by it His days shall be prolonged Isa 33.10 i. e. his Kingdome shall be set up in the world to endure for ever God would divide him a portion with the great and he should divide the spoile with the strong because he hath poured out his soul unto death Ver. 12. And many such promises you have made to Christ Accordingly God hath exalted him far above all principality and power Eph. 1.21 22. hath put all things under his feet made him to be head over all things to the Church given him a Name which is above every name that at the Name of Jesus every knee should bowe Phil. 2.9 and all because to give satisfaction to his Father he made himself of no reputation and became obedient unto death Ver. 7.8 even the death of the Cross And thus you see what the Father demands and what he doth indent and promise to his Son in case he will engage in this undertaking not as if the Son was unwilling so to do you must not so understand it but the work being of such a nature so hard so grievous it pleased the Father thus to Treat with him Prop. 3 In the third place The Lord Jesus Christ engages in the work accepts of the termes and conditions set before him and undertakes to satisfie his Fathers demands And in order to satisfaction which God stands upon as you have heard before Christ is willing to fulfill the whole Law which was the rule or measure or standard for this satisfaction God had been dishonoured by the violation of his Law and the disobedience and non-performance of it was that which kept God and the sinner at a distance and therefore he will only be satisfied and reconciled upon the fulfilling of it here is my Law saith God satisfie it and my justice is satisfied You must know this that though a sinner as to himself is justified upon the termes of the Covenant of grace yet as to his surety he is justified upon the Covenant of works for the surety must pay the whole debt and the Father will bate him nothing Object Where is then some will say the freenesse of grace in the justifying and acquitting of a sinner if God will be satisfied to the utmost what becomes of mercy if the surety pay the debt to the Creditor is it any great favour for the Creditor to let the debtor out of prison Sol. To this I answer Free grace is very well consistent with full satisfaction and notwithstanding the latter the former is very glorious partly because God himself found out this way of satisfaction partly because God accepts it for the good of the sinner as though he had made it in his own person That place of the Apostle is observable Being justified freely by his grace through the Redemption that is in Jesus Christ Rom. 3.24 Notwithstanding Redemption by Christ yet we are justified freely as freely as though Christ had done and suffered nothing at all But this is a digression I say the Father demanding the fulfilling of the Law Quod requiâ—it lex nempe tum plenam paenae reatibus nostris debitae luitioneÌ„ ut à condemnatione liberemur tum plenam legis praestationeÌ„ ut ad aeternam vitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniamur ex illa promissione Hoc fac vives Beza Christ undertakes to do it and therefore he willingly puts himself under this Law When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to Redeem them that were under the Law that we might receive the adoption of Sonnes Gal. 4.4 5. And he submits not only to the duty of the Law but also to the penalty of the Law not only to do what the Law enjoynes but also to suffer what the Law threatens and the former he makes good by his active obedience the latter by his passive obedience To open this a
little further Christ here doth two things First He undertakes to performe the whole moral Law and therefore when he comes into the world his eye was upon this Thus it becometh us to fulfill all righteousnesse Mat. 3.15 I am not come to destroy the Law but to fulfill Mat. 5.17 And all this Christ did for our good that the righteousnesse of the Law might be fulfilled in us Rom. 8.4 a very convincing place for the imputation of Christs active obedience Secondly Whereas a special Law was laid upon him as he was our Meditour he is willing also to obey that in order to our redemption That Christ should die was no part of the moral law but it was a positive special law laid upon Christ well he makes it good I lay down my life this Commandment have I received of my Fathâ—r Joh. 10.18 Christ as Mediator had a command from his Father to die and he observes it And to be short whatever the Father put him upon in his whole Mediatory work he did it all so he tells us I have finished the work which thou gavest me to dâ— Joh. 17.4 Prop. 4 Fourthly In this faederal transaction betwixt the Father and the Son both parties were free here was no necessity co-action or any thing of this Nature but both were free The Father was free in his demands of satisfaction he might have let man alone in his state of guilt and wrath he might have suffered all man-kind to have perished and to be thrown into hell he had been infinitely happy in himself though there had been no such thing as Redemption by Christ 'T is true without this God had not had satisfaction to his justice for if Adam and his posterity had burned in hell to all eternity all would have been nothing in a way of satisfaction but there had not been the least diminution of his essential glory and blessednesse in himself The Son is free too on his part he freely consents to the terms of this Covenant and in the fulnesse of time freely engages in the making of them good Heb. 10.5 Lo I come to do thy Will O God Psal 40.8 I delight to do thy Will O God yea thy Law is within my heart Ver. 6. And therefore he sayes there Mine ears hast thou bored As the servant in the Law when he was willing to stay with his Master Exod. 21.6 and to do his work hâ—s eare was bored so 't was with Christ he was willing to serve his Father in this businesse the greatest that ever was carried on in the world and therefore sayes he Mine eares hast thou bored Christ was free in all his obedience and if it had not been free and voluntary it would not have been satisfactory or meritorious whatever he did or suffered it was from love not necessity This truth is so evident from the whole current of the Gospel that I need not enlarge upon it Prop. 5 Fifthly Th se two persons in this blessed Covenant they do mutually tâ—ust each other I say they do mutually trust each other for their respective making good the termes of this Covenant the Father trusts the Son and the Son trusts the Father the Father trusts the Son for the making of his soul an offering for sin the Son trusts the Father for the seeing of his â—eed To bring thâ—s assertion down to time in the times of the Old Testament the Father trusts the Son in the times of the New Testament the Son trusts the Father Before the coming of Christ the Father takes up the Patriarchs and others to heaven upon assurance of this that Christ in the fulnesse of time would take our nature upon him and therein make full satisfaction Christ having promised to do thus the Father takes his word and so takes up old Testament-believers to glory Since the coming of Christ the Son now trusts his Father for he hath offered up himself paid down the full ransome and yet he doth not reap the full benefit of it many believers being not yet glorified but he trusts his Father that one by one they all shall be so in due time This may seem to be but a notion I confesse we have no place of Scripture positively asserting this but the nature of the thing demonstrates it for there being some distance of time in what was to be done by both persons there must be a mutual trusting each of the other Prop. 6 In the sixth place These two persons all along in their proper and peculiar transactions they deal each with the other as under a Covenant and they hold each other to the termes of the Covenant that was betwixt them Not that there 's any question of their breaking of it but thus we may with an humble reverence conceive of it The Father holds the Son to the engagement on his part he will not spare him or bate him any thing satisfaction he will have to the utmost though it cost his life and blood Rom. 8 32. And therefore you may observe the prayer of Christ John 12.27 Father save me from this houre he seems to check or recall himself but for this cause came I unto this houre this is but that which I engaged to go through and therefore I must do it And his Father answers him there accordingly Ver. 28. Father glorifie thy Name still Christs eye was upon that his Fathers glory well saith the Father I have both glorified it and will glorifie it againe He speaks thus not only upon the accompt of his Soveraignty but of the Covenant also that I am speaking to The Son also stands upon the termes of this Covenant and therefore having performed the conditions on his part he now makes his claime both for himself and his members that the Father will make good the conditions on his part Father sayes he John 17.4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was And for his members he speaks more in the language of a Covenant Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory c. I will not only I pray or beseech but I will I ask this as my right by vertue of the Covenant betwixt us I having done thus and thus 't is but my due for though glory is a gift to us 't is a debt to Christ and so I claime it that those whom thou hast given me may be with me in glory Prop. 7 I 'le adde but one thing more and then I have done with the Explicatory part This federal transaction betwixt the Father and the Son it was from all eternity Here lies the difficulty and this is that which stumbles some I 'le speak but a word to it I say this Covenant
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
in this nature only Heb. 4.14 15 16. 2. His Names Christ Jesus this was his proper Name Jesus Christ his appellative Name Jesus that denotes the work and businesse for which he came into the world as appeares from the reason which the Angel that came from heaven as an Herauld to proclaim his incarnatâ—on gives of the imposition of this Name Thou shalt call his Name Jâ—sus fâ—r he shall save his people from their sins This Name though it be given to others in Scripture yet to him eminently to them as types of that compleat Saviour who should come after them and save his people from their sinnes Christ that denotes the several Offices in the exercise whereof he executes this work of salvation Christ in the Greek being the same with Messiah in the Hebrew i. e. anointed Under the Law the solemne ordination or setting apart both of things and persons to special services was by anointing thus we read of three sorts of persons anointed Kings Priests Prophets and in respect of all these Offices Jesus is called Christ From the words thus briefly explained arise these two Observations 1. That there is now no other way of friendly communion between God and man but through a Mediator 2. That there is no other Mediator between God and man but Jesus Christ Doctr. 1. That there is now no other way of friendly communion between God and man but through a Mediator and indeed considering what God is and withal what man is how vastly disproportionable how unspeakably unsuitable our very natures are to his how is it possible there should be any sweet communion betwixt them who are not only so infinitely distant but so extreamly contrary God is holy but we are sinful Isa 6.3 with Gen. 3.5 1 Joh. 1.5 with Eph. 5 8. Rom. 7 1â— in him is nothing but light in us nothing but darknesse in him nothing that 's evil in us nothing that 's good he is all beauty we nothing but deformity he is justice and we guiâ—tinesse he a consuming fire and we but dried stubble in a word he an infiniâ—ely and incomprehensibly glorious Majesty and we poor sinful dust and ashes who have sunk and debased our selves by sin below the meanest rank of creatures and made our selves the burthen of the whole Creation and can there be any communion any friendship between such Can too walk together Amos 3.3 except they be agreed And what agreement can there ever be but through a Mediator If ever God be reconciled to us it must be through a Mediator because of that indispensible necessity of satisfaction Rom. 8.7 and our inability to make it If ever we be reconciled to God it must be through a Mediator because of that radicated enmity that is in our natures to every thing of God and our impotency to it and thus in both respects that God may be willing to be a friend to us and that we may not be unwilling to be friends to him there needs a Mediatour 2 Cor. 5.19 compared with Joh. 14.6 Doctr. 2. That there 's no other Mediator betwen God and man but Jesus Christ And one Mediator i. e. but one Opus est Mediatore ad Mediatorem istum Bernard p. 262 Leo. 1. Papa Roman Epist. 83. ad Palestinos Episcop c. 4. The fondnesse of Papists in their multiplicity of Mediators not only unto God but to our Mediator himself having no other foundation than only their superstition cannot be of moment with them who labour to be wise according to Scripture That those members of the Church who are contemporary here on earth do indeed pray for one another cannot be denied but that they are therefore Mediators of Intercession hath been denied by the more Antient Papists themselves This Title of Mediator is throughout the New Testament appropriated unto Christ Heb. 8.6 Hâ—b 9.15 Heb. 12.24 and indeed there 's none else fit for so high a work as this but only he Resol 1. The singular suitablenesse of his person to this eminent employment To interpose as a Mediator betwixt God and men was an employment above the capacity of men Angels or any creature but Jesus Christ in respect of the dignity of his person was every way suited for this work Which you may take in these four particulars 1. That he was truly God equal with the Father of the same nature and substance not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like nature but of the same nature as is excellently cleared by that famous Champion for the Deity of Christ against the Arrians Athanasius Col. 2.9 In him dwelleth the fulness of the God-head bodily Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non divinitatis sed deitatis D. Prideaux fasc p. 76. 't is not the fulnesse of the Divinity but of the Deity thereby intimating an identity of essence with God the Father and holy Ghost Though the Divine essence be after a several manner in the several Persons of the blessed Trinity in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without receiving it from any other in the Son by an eternal generation and in the holy Ghost by proceeding yet 't is the same essence of God that is in all three persons Tylen Syntagm p. 401. Lysord his plain mans senses exercised p. 82. because such is the infinite simplicity of this essence that it cannot be divided or parcelled Thus Christ not to speak any thing concerning the other persons is stiled so the Son of God as one equal with the Father for upon this it is that the Jews ground their charge of blasphemy against him that he said God was his Father making himself equal with God Joh. 5.18 The force of their reason lies in this the natural Son of God is truly God and equal with God as the natural son of man is man equal and of the same substance with his father Angels and men are the Sons of God by Adoption Lyford p. 93. but Christ is the natural Son of God the only Son of God and therefore truly God I and my Father are one Joh. 10.30 he thought it no robbery to be equal with God Phil. 2.6 For the further confirmation of this take these Arguments 1. He whom Scripture honours with all those Names which aâ—e peculiar unto God must needs be God That Christ hath these Names ascribed to him appeares from these instances He is not only stiled God the Word was God Joh. 1.1 but God with such additional discrimination◠〈◊〉 neither Magistrates who because they are Gods Depuâ—ies and Vicegerents here on earth Psal 82 6. are sometimes called Gods nor aâ—y creature is capable of The great God Tit. 2.13 The true God 1 Joh. 5.20 The mighty God Isa 9.6 Over all God blessed for ever Rom. 9.5 The Lord of glory 1 Cor. 2.8 The Lord from heaven 1 Cor. 15.48 Yea that great Name Jehovah the Lord or Jehovah our
and Angels shall with one consent own acknowledge and praise Jesus Christ as the Lord and as their Lord. They shall acknowledge him to be the Lord their Maker and their Saviour and so they shall cry Hosanna to him and they shall acknowledge him to be their Lord and Soveraign and so they shall cast down their Crowns at his feet and with everlasting Hallelujahs sing Worthy is the Lamb that was slaine Rev. 5.12 13. to receive Wisdom Power and Riches and Strength and Honour and Glory and Blessing There is but one thing more to be opened in this Scripture and that is the end of Christs Exaltation which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Glory of God the Father 1. Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do understand that Jesus Christ is exalted unto the same glory with the Father in Heaven being now sate down at his right hand and so they make these words to signifie not the end wny but the end whereunto Christ was exalted And thus the Arabick and the Vulgar Latine Omnis lingua confileatur quia Dominus Jesus Christus in gloriâ est Dei Patris Rev. 3.21 And though I believe that there is a truth in this viz. that Jesus Christ after he had overcome his enemies sate down in his Fathers Throne yet I cannot see how the Greek will bear this Interpretation 2. We shall therefore take these words Vnto the glory of God the Father as signifying the great end of Christs Humiliation and Exaltation to wit the glory of God As God had no motive without himself so he had no end beyond himself John 3.16 Deut. 7.7 in giving of Christ God gave Christ for us because he loved us and wherefore did he love us but because he loved us and the maine end of all was Eph. 1.6 that all might be to the praise of the glory of his grace Thus Christs Exaltation was for the honouring of God the Father Jesus Christ prayed Father glorifie thy Name then came there a voice from heaven saying I have both gloâ—ified it and will glorifie it againe As if God the Father had thus answered Christ Sonne I have glorified my Name in thy Humiliation John 12.28 and I will glorifie it again in thy Exaltation God the Father glorifies his Son that he might glorifie his own Name Luke 10.16 John 5.22 23. He that despiseâ—h Christ despiseth God that sent him and he that honoureth the Son honoureth the Father Having spoken of the Exaltation of Christ as the Apostle handles the Doctrine of it in these Verses I shall conclude all with the improvement and Application thereof I. Use of Information If Christ was first humbled and then exalted Luke 24.26 Act. 14.22 we may learn from hence that as Christ first suffered and entered into his glory even so must we through many Tribulations enter into the Kingdom of Heaven As it was with the Head so may we expect it will be with the Members the Crown of Thornes before the Crown of life the Crosse of shame Joh. 19.2 Rev. 2.10 before the Throne of Glory Humiliation before Exaltation Christ got not the Crown sine sangâ—ine sudore he sweat drops of blood for it and we cannot expect an easier and shorter way to glory Our way to heaven is like that of the Israelites to Canaan Psal 66.12 which was through fire and water into a wealthy land 2 Tim. 2.11 12. This is a faithful saying If we suffer with Christ we shall reign with him first suffer and then reign we pass through Marah unto Elim through Bacah to Berechah through bitterness to blessedness II. Vse of Exhortation Is Jesus Christ thus exalted then let us our tongues our knees our hearts and our lives acknowledge him to be our Lord. Joh. 19. Joh. 19. Rev 4.10 Rev. 15.3 1. What the Jews and Pilate and Herod and the Souldiers did in scorne let us do in sincâ—rity They put a Crown of Thornes on his head let us cast down our Crowns at his foot-stool They bowed the knee and cryed Ave Rex Judaeorum Hayle King of the Jewes Ubi thronus Christi ubi sceptium ubi Corona ubi Puâ—pura ubi Ministri Crux fuit thronus sceptrum clavi purpura sanguis Corona spinae Ministri Carnifices Aug. Tanto charior es mihi quanto vilior factus es pro me Bern. let us bow the knees of our souls unto him and say Ave Rex Sanctorum Blessed be thou O King of Saints whereas the Cross was his Throne the nailes his Scepter his Robe was made Purple with his own blood his Crown was Thornes his attendants were the Executioners Say then O blessed Saviour thou art the more p ecious to my soul because thou wast so much vilified for my sake 2. Let us take heed that we do not violate our allegiance to him whom God hath exalted to be Lord and Christ Sinners Exod. 5.2 Psal 12.2 Luke 19.27 do not say Who is the Lord that we should obey his voice Do not say Who is Lord over us Do not O do not say We will not have Christ to reign over us 1. Consider Christ is a Saviour only to thâ—se that suâ—mit unto him He is the Authour of eternal life to them that obey him Heb. 5.9 It is a vaine thing to expect the Priviledges and Dignities that come by Christ and not to submit to the duties and services which are due unto Christ Tit. 2.11 12. The Gospel is a Message of Eternal life only to those to whom it is a rule of a spiritual life What will you cry to Christ to save you and in the meane time serve the Devil and your lusts But the true believer doth not only cast himself into the armes of Christ to be saved but also casts himself at Christs feet to serve him and is as willing to be ruled by him as to be Redeemed by him Many love Christ but it is for their own sakes who desire to finde but will not be at the paines to seek him Multi amant Christum sed non propter Christum amant benedictionem non jurisdictionem multi cupiunt Christum consequi qui nolunt sequi desiderant invâ—nire quem nolunt quaerere Mâ—retricius amor est plus amare annulum quam sponsum Aug. and so instead of serving the Lord Christ they do but serve themselves upon him 2. Consider O foolish sinner that every knee must one day bow to Christ O then what folly is it to rebell against him to whom thou must at last be forced to bow Would the Brethren of Joseph think you have so despised and despitefully used Joseph if ever they had thought that there would come a day that they must supplicate to him for their lives and liberties The proudest sinner will at the last day Mat. 7.21 cry Lord Lord c. Do not then lift up the heel against him to whom thou
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
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
Demon. 1 1. Ratione faederis by the reason of the Covenant of Works which God made with Adam we were in him all of us legally when God first made a Covenant with man it was not with Adam ratione individui as an individual person sed ratione â—aturae as he bore our nature with him as the representative of man-kind God makes his Covenant with Christ as Head and Mediatour of his Church with Abraham as the father of the faithful with Adam as the stock of man-kind Isa 53.11 Psal 40.8 we were in him parties in the Covenant and had interest in the mercy which should accompany the keeping of it and were liable to the curse which should follow the breach of it Now Adam violating the Covenant the guilt of that violation descends upon all his posterity Rom. 5.19 Constituti sunt peccatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. they were constituted sinners It is to be noted that God never makes a Covenant with a single person personally and individually that all others are unconcerned in it but with whomsoever God enters into Covenant that person is a representative of others and is to be looked upon as a publick person otherwise God should make as many Covenants as there are persons which is the greatest absurdity to assert and so in Covenanting with Adam he looked on him as the stock and root of mankind Arg. 2 2. Ratione Collationis The Apostle in two places makes a remarkable comparison between Adam and Christ the first and second Adam comparing the good of the last with the evil of the first the grace of the one with the sin of the other the life conveyed by the one with the death transmitted by the other Rom. 5.12 c. 1 Cor. 15.45 c. Now the righteousnesse of Christ redounds to believers to justification so the sin of Adam redounds to his posterity to condemnation by Adam we are cast by Christ we are cleared by Adam guilty by Christ innocent the comparison would else be wholly insignificant as by Christ we are made really righteous so by Adam we are made really sinners we are Princes in Christ Prisoners in Adam Crowned in Christ cursed in Adam this is is one great drift of the comparison Particle 2 2. The sin of Adam is derived to us not only by way of imputation but by way of inhaesion we receive from offending Adam Adamus genus nostrum tabificavit Aug. vitiositatem libidinem morbidum affectum a vitiosity lusting and a contagious distemper we receive not only a defect of holiness but deordination pravity evil disposition propension to mischief Ephes 4.22 John 3.6 Jam. 3.15 Col. 3.5 aversion to all good this sometimes the Scripture calls the Old man the flesh divelish wisdome the hell that sets the whole course of nature on fire earthly members And that Adams sin is propagated to us by way of inhaesion is likewise demonstrable by a double evidence Arg. 1 1. From the confession of some of the best of Gods Saints Psal 51.5 The soul of David was no sooner united to his body than sin was united to both he had not only a Crown of gold but grace he was not only a King after mans desire but a Saint after Gods heart 1 Sam. 13.24 yet this sinful leprosie he drew from Adam this Original staine clave to him he was a sinner in the womb though a Prince in the Throne and a Saint in the Sanctuary And so Paul that excellent Apostle how doth he moan this inward spot which he drew from Adam how doth he complain of indwelling sin Rom. 7.17 of an evil within him verse 19. of a law of his members verse 23. These groans of such eminent Saints are too pregnant an argument that the sin of Adam transmitted to us doth not only cast guilt on our persons but filth on our natures lay a charge to us but throw a stain upon us Arg. 2 2. As Christ doth not only vouchsafe believers imputed but infused righteousnesse the merit of his obedience but the graces of his Spirit to justifie but to renew and sanctifie us 1 Cor. 1.30 so the first Adam not only conveighs guilt to condemn but filth to defile us else the work of sanctification would be wholly unnecessary and the comparison between the first and second Adam would be maimed and imperfect Christ makes us heavenly as well as pronounceth us heavenly and Adam makes us earthly as well as leaves us to the punishment of those that are so The full comparison between the first and second Adam speaks this clearly Adam had sin to defile Rev. 1.5 Christus valnera sanarit quae Adamus portavit Cypr. and therefore Christ had blood to wash Here may that observable passage of Austin come in Vidi ego zelantem puerum c. I have seen saith Augustin a child with his eye full of envy venting his malice c. Whence comes this incurvation and waywardness of nature but from Adam happily the parents of this child were true and eminent believers so that there must be a tabes a disaffectednesse transmitted from Adam to his posterity against the opinion of Peter Lumbard and the Schoolmen 2. The second thing to be opened for the dispatching of the doctrinal part of the Text it is this To vindicate the righteousnesse of God in this transmission and conveyance And the justice of God is most glorious in this propagation of Adams sinne and this may be cleared in a double Demonstration Demon. 1 Adams sin is ours as well as his as a Learned man most elegantly Si quis peste laborans alios inficiat hi moriuntur Pet. Martyr dicitur illorum quisque non alienâ sed sua peste mortuus esse Now there is a double Argument to prove Adâ—ms sin ours 1. Else God did punish us for anothers sin that fault which is not our own which is against divine justice God doth not usually strike the son for the fathers crime and make the son feel the bruise of the fathers fall that the father should merit the stroak and the posterity feel it this is against his own protestation Ezek. 18.2 2. The Antithesis between Christ and Adam would not hold if Adams was not to be reputed ours for as the righteousnesse of Christ ita communicatur membris ut quisque fidelis dicere possit illam esse suam c. as Bucan well observes is so communicated to us that every believer may say This righteousnesse is mine so the iniquity of Adam is so communicated to all his posterity that every child of Adam may sadly say This iniquity is mine and I am righteously punished for it And now therefore I say if Adams sin be ours in the guilt and stain of it let us acknowledge Gods justice in the transmission of it Demon. 2 2. Had Adam stood we expected the entaile of perfection and happinesse that the Crown should have descended to us as his issue
is wrath in Domestique relations And wrath as terribly mixeth in Publick Relations Ministers preach not oversee not are not ensamples to the flock have not experience nor ability or care rightly to divide the Word of truth and muzzle the gain-sayer Misled themselves and mislead others c. Magistrates mind not the things of Christ are tight and vigilant over the good indulgent to the evil Beare the sword in vaine c. Such vials there is much wrath poured through 5. Upon the holy things of God and of his people Ours come not with acceptance to God The Lords not with savour closenesse authority c. to us The very book of the Covenant needs sprinkling Heb. 9.19 The Law which is pure and clean Psal 19.8 9. is made a killing letter 2 Cor. 3.7 The Gospel which is the grace of God bringing salvation Tit. 2.11 is made a savour of death unto death 2 Cor. 2.16 the Lords Supper an eating and drinking judgmsnt to our selves 1 Cor. 11.29 and Christ himself is made for falling Luke 2.34 and a stone of stumbling and rock of offence 1 Pet. 2.8 without Christs blood taking away sin the very book of grace had never been opened Rev. 5.4 and though the choicest in it self being opened would never have been useful unto us and sorer wrath cannot be than to curse our very blessings Mal. 2.2 and the very means of grace that they shall be uselesse and for judgment 6. Upon the whole man the person is under the effects of wrath 1. Inslaved to the Divel This is plain 1. From the Scriptures Else converting gracâ— could not a Col. 1.13 deliver from the power of darknesse nor men be said when b 2 Tim. 2.26 God gives repentance to recover themselves out of the snare of the Divel that were taken captive by him at his will 2. From the likenesse of mans work with Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of a Trade are ordinarily of a company together but here the rule failes not 1 Joh. 3.8 He that committeth sin is of the Divel that is by doing the same work discovers himself of communion with and in thraldome to him The first finders of a Craft are Fathers and Successors and Imitators in the Craft are called children Gen. 4.20 we naturally and freely do the Divels work John 8.44 The lusts of your Father ye will do and have no minde to the Lords work nor can brook the same to be done circumspectly and exactly by others Acts 13.10 Thou child of the Divel enemy of all righteousness 3. From the community of principles the very mind and will of Satan is engraven upon our spirits and expresse themselves inefficacy and obstinacy of sinning These principles are Satans image instead of Gods 4. From the natural mans subjection to the guidance of Satan regenerate persons are led by the Spirit but Satan filleth the hearts of natural men He had possession of Judas his heart and by a piece of mony rides deeper into him and prevails to engage him to betray Christ This is a lamentable branch of the natural mans misery 2. He is banished and separated from God both from conformity to and communion with him and doth electively banish and cast himself forth of the Lords presence This appears 1. From the former point viz. mans fellowship with Satan there cannot be fellowship with God and with Satan together These communions are inconsistent in the same Spirit at the same time in a reigning intense degree 2. From Gods end and his Apostles and Ministers in the writing explanation and application of the Scripture 1 John 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. Were this fellowship already in the state of nature there needed not this means of rebringing into fellowship with God Defiers of the evil one with their mouths are not the lesse in league with him in their hearts 3. From the language of the carnal heart Job 21.14 Depart from us we desire not the knowledge of thee This they speak internally and the desire of their souls is to be rid of God notions of God are a saplesse and burdensome piece of knowledge Rom. 1.18 They did not like to retain God in their knowledge To banish our selves is the heighth of mans sin and folly and to be banished the heighth of the Lords wrath and of mans misery Now do we know what a man loseth in the losse of God that is impossible for any created understanding to conceive The world is a Dungeâ—n without the Sun the body a carrion without the soul but neither so necessary as God is to the soul A taste of the goodnesse of God made the world and the lives of the Martyrs nothing to them Psal 30.5 In thy favour is life Psal 63.3 Thy loving kindnesse is better than life The very heaven of heaven lies in the enjoyment of God and the hell of hell in the losse of him The losse of him is the losse of the Fountain from which all kinde of good doth or can come The losse of the cause is the losse of all the effects of all the blessed affections influences and promises of God The losse of all those blessed hopes that fill the soul with joy unspeakable and full of glory No prayer praises faith love fear or any spark of other grace are to be found in truth upon the hearth of that heart Now the person in league with the Devil and banished from and without God in the world must needs be miserable and accursed 3. He is discontented and unprofitable in every condition Rom. 3.12 They are altogether become unprofitable The Holy Ghost makes a natural man of no more use than rotten things which we cast forth to the dunghill for their unprofitablenesse This is a dreadful ruine that a creature so excellent should become unprofitable to others and very far from comfort to himself in any condition The wife having all for use and the husbands heart hath nothing because not the authority dominion and disposition which is proper to the husband Israel have bread and quailes from heaven and water from the Rock that followed them a table everywise furnished for need and for delight and yet grumble because not meat for their lusts Many have all things very good and the wisdome of heaven could not carve fitter and better things and yet all not good enough Let sin creep in and Adam will not be content in Paradise or the Apostate Angels in heaven but leave their own habitation Go from God and take thy leave and farewell of contentment and satisfaction 4. He is grown a Wolf and Devil to his brethren Biting and devouring Gal. 5.15 tearing pulling catching at advantage flying upon the necks of the weaker Men execute much of the wrath of God in these feuds among themselves so that the Caution is
yield to a sottish despaire there is some hope when conviction ends in groaning rather than murmuring And you do not fret against the Lords Soveraignty but complaine to him of the naughtinesse of your hearts begging his grace for Christs sake therefore go and lie at his feet and say Lord I have a blinde minde a froward heart none more I shall never of my self flie the evil forbidden performe the good commanded renounce these bewitching lusts take up such a course of service to thy blessed Majesty O take away this stony untractable heart c. You are in Prison but you are Prisoners of hope if you do so 2. To presse the Converted to thankfulnesse we were once in such a pitiful case till God plucked us as brands out of the burning we were utterly miserable and destitute of all good O blessed be God that opened the Prison door and proclaimed deliverance by Christ to poor Captives and not onely proclaimed it but wrought it for us none but an Almighty arme could loosen the Bolts and shut back the many Locks that were upon us Peter when the Angel made his Chains fall off considered the matter Acts 12.12 and went to give thanks among the Saints Oh when there were so many Doors and Bolts upon you such difficulties and disadvantages in the way of your conversion Consider it and bless God for your escape Blessed be the Lord that gave me counsel in my reines Psal 16.7 3. Let us compassionate others that are in this estate poor souls in what a sad condition are they We have not usually such a deep sense of their misery as we should have Israel was to pity strangers because they were once strangers in the Land of Egypt we our selves have been in the house of bondage O pity poor captive souls Especially doth this concern the Ministery they that do induere personam Christi that stand in the stead of Christ should induere viscera Christi put on the bowels of Christ Phil. 1.8 God is my Record how greatly I long after you in the bowels of Christ Jesus when we were ungodly and without strength Christ dyed for sinners and wilt not thou labour for them and employ thy Talent to Edification Oh if we had more weighty thoughts about the worth and danger of souls we would not do the Lords work so sleepily as usually we do but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain 2 Cor. 6.1 Every advantage should be taken hold off as a sinking perishing man if it be but a bough in the waters catcheth at it so should we presse you to improve all closer applications and Ministerial helps and that with compassion and tendernesse as having our selves been acquainted with the heart of a poor impotent captive sinner THE COVENANT OF Redemption OPENED Isa 53.10 When thou shalt make his soule an offering for sinne he shall see his seed c. O Fall the Prophets this Prophet Isaiah was the most Evangelical Prophet * Non tam Propheta dicendus est quam Evangelista Ep. ad Paulam Eustochium tom 3. p. 9. Quanto Propheta hic aliis antecellit Prophetis tanti haec ejus c. 53. edita Prophetia caeteris ejus praestare videtur oraculis Moâ—us in Praef. ad com in c. 53. Isaiae Hierome calls him Isaiah the Evangelist Of all the Prophesies of this Prophet that which you have in this Chapter is the most Evangelical Prophesie I do not remember any one piece of Scripture in the Old Testament so often cited in the New Testament as this 53. chapter of Isaiah it being cited there no lesse than eight or nine times The Eunuch you read of in the Gospel was converted by a part of it after God by the Ministry of Philip Acts 8.30 c. had opened his eyes to see Christ held out in it In the whole Chapter you have a most lively and full description and representation of the humiliation death and passion of Jesus Christ which indeed is so exact and so consonant to what hath fallen out since that Isaiah seems here rather to pen an History than a Prophecy That Christ all along is here treated upon Ingenuè prosâ—â—cor illud insum câ—put ad fidem Christianam me adduxisse nam plus millies illud caput perlegi c. Joh. Is Levit. vid. Horneb contra Jud. l. 6. c. 1. p. 408. and not the sufferings of the Jewish state I shall not now insist upon Philip when he had this Scripture before him he preached Jesus Acts 8.35 Christ brings it down to himself Mark 9.12 And the matter of it is so convictive from that cleare light that goes along with it that several of the Jews in the reading of this Chapter have been brought over to the Christian Religion as not able to stand out against the light and evidence of it The time allotted for this exercise being but short I must fall upon my work presently I come to that Branch which I am to insist upon When thou shalt make his soul an offering for sin he shall see his seed c. In the verse before you have Christs innocency he had done no violence neither was any deceit in his mouth why then did he undergo so much It pleased the Lord to bruise him and to put him to grief How could the Father salvâ justitiâ deale thus with an innocent person and with his own Son too I answer Christ had now put himself in the sinners stead and was become his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his surety and so obnoxious to whatever the sinner had deserved in his own person and upon this the Father might without any injustice and actually did for the manifestation of the unsearchable riches of his wisdome and love bruise him and put him to grief The Lord Jesus had no sin in him by inhaesion he was holy harmless undefiled Heb. 7.26 c. but he had a great deale of sin upon him by imputation He was made sin that knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 It pleased Christ to put himself thus under our guilt and therefore it pleased the Father thus to bruise him If you ask further what had Christ to encourage him either to or in these sufferings Though there was infinite love in Christ to put him upon all this and to carry him thorough all this yet there must be something more you have therefore here very precious * Mr. B. looks upon these rather as Prophesies than as promises Append p. 39. Verse 10. Ver. 11. Ver. 12. promises made to Christ upon this his undertaking as that he should see his seed he should prolong his dayes the pleasure of the Lord should prosper in his hand he should see the travel of his soul and God would divide him a portion with the great and he should divide the spoile
with the strong because he had poured out his soule unto death c. This very briefly to clear up the Coherence of the words I pass over the various readings of them and also what might be spoke for the explication of them that will come in afterwards because I hasten to that which is my businesse this morning namely the opening of the Covenant of Redemption You have heard of the misery of man by Nature of the inability of man to help himself in this lost condition c. I am now to speak something to his recovery or restauration or rather to that which indeed is the foundation of his recovery and that is the Covenant here called The Covenant of Redemption By which Covenant I mean that faederal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen man Understand me here aright I am not to speak to the Covenant of grace but to the Covenant of Redemption We make a difference betwixt these two 'T is true the Covenant of Redemption is a Covenant of grace but 't is not strictly and properly that Covenant of grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Amongst other things wherein these two Covenants do differ this is one they differ in the faederati for in the Covenant of Redemption the faederati are God and Christ but in the Covenant of grace the confederates are God and Believers I lay down this as my judgement with much submission because I know herein I differ from some of great repute Masculus c. Dr. Preston Mr. Rutherford Assemblyes greater Catech. whom I very much honour in the Lord. The Lord Jesus I grant is the very kernel and marrow of the Covenant of grace the Mediator of this better Covenant Heb. 12.24 the surety of this Covenant Heb. 7.22 the Testator of this Covenant Hebr. 9.16 17. The Messenger of this Covenant Mal. 3.1 All this is very clear all that I say is this that Christ is not the perâ—ona foederata but believers The Covenant of Grace was not made with God and Christ as a common head but 't is made with God and believers and therefore whereas the promise is said to be made to the seed and that seed is Christ Gal. 3.16 you are to take Christ there not personally but mystically as you have it taken 1 Cor. 12.12 So also is Christ I only say this to clear up my way Bulkely on the Cov. pag. 28 c. Blâ—ke on the Cov. ch 6. p. 24. Baxter his Append to his Aphor p. 35 c. and therefore shall not lay down any Arguments for the confirmation of this opinion he that desires satisfaction in th is point let him peruse the Authours cited in the Margent To the Businesse in hand The Covenant of Redemption I say is that foederal transaction or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption I call it a foederal transaction or mutual stipulation because therein lies the nature of a Covenant 't is as Civilians define it a mutual stipulation or agreement betwixt Party and Party upon such and such Termes with Reciprocal Obligations each of the other That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear Zech. 6.13 The Counsel of peace shall be betwixt them both the Counsel of Reconciliation How man that is now an enemy to God may be reconciled to God and God to him for whatever the Socinians say the Reconciliation is not only on the sinners part but on Gods also this Counsel or Consultation shall be betwixt them both that is Father and Son I know some interpret it of Christs offices the Priestly and the Kingly office of Christ both conspire to make peace betwixt God and man but I rather take it in the other sense That this transaction betwixt these two glorious persons was also foederal or in the way of a Covenant and that too from everlasting is to me a very great truth though I am not ignorant that some learned men are not so well satisfied about it For the Explication and Confirmation of this great mystery I will lay down these seven Propositions Prop. 1 The first is this God the Father in ordâ—r to mans Redemption stands upon Satisfaction the sinner shall be justified but first God will be satisfied Man is now fallen from that happy state wherein at first God made him and by this fall he hath offered an affront to God and wronged God so far forth as he was capable of such a thing in this case therefore God will have satisfaction in the Reparation of his Honour in the Manifestation of his Truth in the Vindication of his Holinâ—sse and Justice 'T is true He being the Personal laesa he might freely have remitted the offence and done what he pleased but supposito decreto some go higher even to Gods nature which necessarily puts him upon the punishment of sin I say supposing Gods decree he having decreed thus and thus and also threatned thus and thus he will have satisfaction and therefore though he doth in Election give such and such freely unto Christ yet for the carrying on and execution of his purpose herein he stands upon terms for the satisfying of his justice which Attribute God will advance as well as his Mercy for all are alike dear to God he will have an offering for sin in an expiatory and propiatory way a price and ransome shall be paid him down Isa 33.10 â— Tim. 2.6 or the Captive shall never be released And in order unto this or for the manifestation of this you do not only read in Scripture of Election as to believers but also as to Christ whom God calls his Elect Isa 42.1 The Father chooses him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sets forth or â—ore-ordains him as 't is Rom. 3.25 To make satisfaction without which fallen man shall not be taken into his favour again who shall be redeemed and justified but in such a way that God may declare his righteousnesse The Apostle doubles his Expression as to this To declare his righteousnesse for the remission of sins To declare I say his righteousnesse that he might be just and the justifier of hâ—m which belâ—eveth in Jesus Rom. 3.25 26. You will have this great truth more fully insisted upon by another in the carrying on of this exercise I will here say no more to it Prop. 2 Secondly The Father you see demands satisfaction well To this he annexes many excellent great and preciâ—us promises that if Christ would engage in this work and undertake thus to satisfie for he alone could do it he would do thus and thus for him as that he would fit him for the work own him and strengthen him in the work succeed and prosper him in the work and then
to it 2. God hath ratified it by the death of his Son A mans last Will as soon as he is dead is in force and cannot then be disanulled The Covenant of Grace is a Testamentary Covenant which by the death of the Testator is so setled that there 's no altering of it Gal. 3.15 c. Hebr. 9.15 16. Again the Covenant of Grace is ratified by the seals which God hath annexed to it What was sealed by the Kings ring could not be altered Esther 8.8 God hath set his seal to this Covenant his broad seal in the Sacraments his privy seal in the witnesse of his Spirit and therefore 't is sure and cannot be reverst And further than all this 't is ratified in and by that Covenant which hath been now opened The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers What God promises us he did before promise unto Christ and the Fâ—ther would not make good his promise unto Christ if he should not make good his promises to the Saints And therefore as in other respects so in this also the Covenant may be said to be confirmed of God in Christ Gal. 3.17 with respect to that paction and stipulation that was betwixt them I lay all this before you for the strengthning of your Faith as to the stability of the Covenant of Grace so long as that Covenant stands you are safe and you see there 's no question but that Covenant will stand which God hath set upon such firme pillars This promise in the Text He shall see his seed will assuredly bring every believer into heaven O that faith might triumph in the consideration of this the Covenant of grace is sure Davids Faith did so when death was in his eye and affliction in his eye Yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23.5 When Faith begins to faint look up to this Covenant and reason thus God will not alter his promise to me but to be sure he will not alter his promise to his Son I may fail in such and such conditions but Christ hath been faithful in all every childe of God may take much comfort from this Vse 3 In the third and last place I would have you to enquire what this Covenant of Redemption is to you Here 's a blessed Covenant betwixt the Father and the Son how far are you and I interested in it or like to receive benefit by it Was it universal that all men should have an equal share in it Some very learned men I know tell us of Pactum universale betwixt the Father and the Son Daven de morte Christi c. but I crave leave to differ from them 1. Because that which they make their Pactum universale is rather a Proposition or a Promise than a Covenant as he that believeth shall be saved 2. I know not how to believe that there should be a solemn Covenant betwixt the Father and the Son upon which never any man should be the better Did ever any sinner get any thing by this universal Covenant 3. We may preach the Gospel to all upon an indefinite Proposition He that believeth shall be saved and we need not to assert an universal Covenant for the universal preaching of the Gospel This was the great reason that prevailed with these worthy men to assert such a Covenant I know no Covenant but that special Covenant into which the seed of Christ were only taken I am loth to fall into the dusty roade of Controversies all along in this Discourse where I could not avoide them I have but just cross'd them over and so presently falne in again into some more quiet and private way Passing by therefore this universal Covenant of men more moderate and the universal Redemption of others who go higher I shall only lay down that which I judge to be a great truth viz. That 't is the Elect only who are concerned in this Covenant Such and such persons there were individually considered whom God the Father in his Electing love doth freely give to Christ for these and only for these doth the Lord Jesus engage to lay down his life Redemption on the Sons part shall be no larger than Election on the Fathers part that there may be a perfect Harmony and Agreement betwixt them in their love So then Beloved if you would draw down comfort to your selves from this Covenant you must finde out this that you are the Elect of God chosen of him to be Vessels of his mercy before the world was Christ undertook to give his life only for those whom the Father had first given to him these he only pray'd for and therefore surely these he only dy'd for You 'le say I put you upon a very difficult search 't is true 't is very hard for a man to know his Election but yet it may be known otherwise the Apostle would never have urged this as a duty upon Christians To make their Election sure 2 Pet. 1.10 Paul knew that the Thessalonians were elected of God 1 Thess 1.4 And he did not know it by Revelation only No he gives another account of it he knew it by way of inference from what he saw of God in them Ver. 5. For our Gospel came not to you in Word only but also in Power and in the Holy Ghost c. If Election may be known by others why not by our selves I grant à parte ante so it cannot be known so the book is clâ—sped and sealed and none can open it Rev. 5.3 5. but the Lyon of the Tribe of Judah but à parte post by such and such effects and operations upon the heart so it may be known Several of these might be set before you out of the Word but I 'le only instance in the grace of Faith He that believes is certainly in the number of Gods Elect he 's a chosen Vessel of mercy All the Elect shall believe sooner or later they shall close with Christ upon the termes of the Gospel John 6.37 All that the Father giveth me there 's Election shall come to me there 's Faith Acts 13.48 As many as were ordained to eternal life believed None but the Elect can savingly believe The sum of all then for the clearing up of your interest in this Covenant of Redemption is this Have you the precious Faith of Gods Elect Are your hearts wrought up to a blessed accepting of Christ Tit. 1.1 Have you ever had such a sense of sin and guilt and misery as to go out of your selves and only to rest upon the Lord Christ Do you venture your souls upon his all-sufficient merits And is this Faith a working Faith an heart purifying Faith a sin mortifying Faith James 2.14 a world overcoming Faith a Faith that closes with Christ as a Lord Acts 15.9
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
was sold to it as a slave all the while he was dying he stood naked upon the Crosse Now nakednesse is our shame he was scorned and derided on all sides they mockt and shak't the head at him all his Offices were derided his Priestly Office He saved others himself he cannot save his Prophetical Office Mar. 27.42 when they blinded him and bid him prophâ—sie who it was that smote him His Kingly Office when they put a robe upon him and in mockery said Hayâ—e King of the Jews Thieves and notorious Villains were crucified with him and he put in the midst as though he were worse than both of them and all their villâ—inies and mis-demeanours had concentred in him they spit in his face and that 's a notable mark of infamy such an one as God allotted for the reproach of him that refused to build up his Brothers house Deut. 25.9 And all this was acted without the Gate they thought him not worthy to suffer within the Walls of their City lest forsooth he might have polluted it This the Apostle takes special notice of Jesus Heb. 13.12 that he might sanctifie the people with his own Blood suffered without the Gate which in the next verse he explaines and calls his reproach as under the Law the Blasphemer was by Gods appointment to be stoned without the Camp and amongst us at this day Levit. 24.14 the most base and villainous Malefactors are carted away to Tyburne and not executed upon Tower hill that is honourable 3. The sting of Christs death is yet behind it was invenom'd with a curse Deut. 21.23 though pain be bad and shame worse yet the curse is worst of all He that is hanged is accursed of God That was it is true a Ceremonial Curse but it was typical and had special relation to Christ who was under a real moral curse and so it is applyed by the Apostle Christ hath Redeemed us from the curse of the Law Gal. 3.13 being made a curse for us for it is written Cursed is every one that hangeth on a Tree And here the Apostle Peter puts a remarkable accent speaking of Christ to the Jewes Whom ye slew Acts 5.30 saith he and hang d on a Tree intimating that bare slaying him would not have been so much as hanging him on a tree the Jews had many other wayes of putting people to death as stoning strangling burning beheading but only crucifying had a curse annexed to it Christ was made sin for us that we might meet with and intercept that wrath and curse that was due to us and breaking out upon us We read in the story of his passion that when Christ was going to wrestle with that dreadful agony in the garden he passed over the brook Cedron John 18.1 And if we consult the History of the Kings we shall finde that when any godly ones amongst them as Hezekiah Asa Josiah reformed and purged the City and Temple of Idolatry they cast the abominable and cursed things into the brook Kidron 2 Chron. 15.16.29.16.30.14 Psal 110. ult Christ was in his sufferings to drink of the brook in the way to passe over and wade through a River full of curses 2. In what manner Christ underwent this death It behooves us to consider the manner of our performing duties to Christ for their acceptation and it will be worth the while for us to ponder the manner of Christs shedding his blood for us both for our consolation and imitation Now as to the manner of his death three circumstances call for our consideration He dyed Willingly Obediently Humbly and Meekly 1. Willingly he was a Volunteer in death and his offering up himself in sacrifice was a free-will offering his Fathers determination made it necessary and thus Christ ought to suffer and the Son of man must be lifted up but his Faâ—hers preordination gave not his death the formality of a Sacrifice In regard of men it was violent They slew him wâ—th wickâ—d hands this makes it not the sacrifice neither they were not the Priests but the butchers of Châ—ist In respect of himself it was voluntary that made the Sacrifice Then said I Lo I come in the volume of the Book it is written of me I delight to do thy Will Psal 40.7 8. oh my God yea thy Law is within my heart As if he had said John 10.17 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc Ibid. My very heart is ready for the shedding of my heart-blood I lay down my life saith Christ no man taketh it from me but I lay it down of my self though the Jews took it away yet not against his Will it was their murtherous will to have it and his gracious Will to give it I have power to lay down my life and I have power to take it againe As if he had said were it not my pleasure to part with it with all the power they could make they were never able to wrest it out of my hands Mat. 26.53 When one of Christs followers struck off the High Priests servants eare Christ gave him a check Think st thou saith he that I cannot now pray to my Father and he shall presently give me more than twelve legions of Angels As if he had said I need not such weapons I could commission Twelve Legions of Angels to be of my life-guard one were sufficient to do the businesse as what a rout did one Angel once make in Sennacheribs army 2 King 19.35 but I could put twelve legions into battel array for my rescue were not I as ready to be crucified as they are to crucifie me And when the souldiers came to break his legs John 19 33. Suffixus spiritum cum verba dimisit prevento carnificis officio Tertul. Luke 12.50 they forbore because he was already dead Such was his forwardnesse to die that he saved them a labour Nay there was not a bare willingnesse but on his part strong desires to dye I have a baptisme to be baptized with and how am I straitned till it be accomplished his death was full of paine but his heart was so set upon it that he was in a manner pained till he came to dye and not to have dyed had been a death to him Heb 5.7 Mat. 26.39 Object But it will be objected Christ feared death he prayed against it and therefore his Will had a repugnancy against it Answ This doth not oppose but rather testifie and evidence Christs willingnesse to dye for he may be considered as a private person of the same natural affections desires and abhorrencies with other men and so the bitter cup was justly feated and declined or in a publick relation as Mediator a merciful and faithful High Priest and so he most willingly submitted himself to it and this willingnesse of Christ ratione officii was so much the greater because ratiâ—ne naturae he could not but have strong reluctancies
eum Deus And for this may be rationally urged 1. That in the whole woâ—k of our Redemption effected by Christ Jesus Christ had a respect noâ— unto himself but unto us It is for us that he humbled himself to the Death of the Crosse for us men and our Salvation 2. Jesus Christ had right to all the Honour Glory and Majesty which now he is possessed of in Heaven by vertue of his being the Sonne of God and the glory which he hath now in Heaven John 17.5 he had with God before the world was 3. The freeness of Gods love in giving Christ and of Christs in giving himself for us was such that the main intention of God was that not Christs but our estate might be bettered John 1. â—18 Rom. 9.5 if the Son of God had never left the bosome of the Father he had been for ever God bl ssed in himself But such was the love of the Father that he gave his only begotten Son that we might not perish Joh. 3.16 who believe but might have everlasting life 4. It is fit to be considered that the glory which Christ hath in Heaven in sitting at the right hand of God is such that it cannot be merited by the sufferings of the Humane nature of Christ And therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath frâ—ely given him a name above every name This last interpretation of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that to which most of our Protestant Divines do incline I will not here undertake to determine the Question I find it the judgement of some of our Learned Divines Dr. Featly Mr. Anthony Burgesse That there need be no Controversie about this thing for the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes order but whether the order of causality or antecedency or both may be consistent with the Analogy of Faith 1. For if we look upon Jesus Christ as rewarded for his sufferings for us we may thence be assured that our sufferings for him though of another nature shall be eternally rewarded Psal 58.11 2. Or if you note the order only that Jesus Christ was first humbled and then exalted we may thence learn that before honour is humility Prov. 18.12 1 Pet. 5.6 and that if we Humble our selves under the mighty hand of God in due time he will exalt us Leaving therefore this Question I proceed to the Doctrine of Christs Exaltation as it is laid down in this Text. Doct. It pleased God the Father for his own glory that the Lord Jesus Christ after he had been deeply humbled should be highly exalted Thus it pleased God that he who had humbled himself to the death of the Cross Heb. 7.26 Phil. 2.7 Acts 3.15 1 Cor. 2 8. Acts 2.36 Heb. 2.16 1 Pet. 3.22 should be made higher than the Heavens and he who had taken on him the form of a Servant should now appear in Heaven like himself the Prince of life and he that made himself of no reputation should now be in Heaven the Lord of Glory and the same Jesus who was crucified God hath made both Lord and Christ and He who took not on him the nature of Angels but took on him the seed of Abraham is exalted above Angels being gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him There is a word in the Text that is very Emphatical which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted The Elegancy of the Greek tongue is singular The Apostle hath a notable word Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minimorum minimus Beza Minor minimo Cor. a Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticus est hic notandus Pleonasmus q. d. Super omnem altitudinem exaltavit super-exaltavit Ambros Multiplicavit sublimitatem ejus Syr. Sublimitate sublimavit eum Arab. Insigniter extulit Justinianus lesse than the least of Saints and here we have a no less remarkable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted him God hath exalted Jesus Christ above all Exaltation the Exaltation of Jesus Christ was super-superlative The Latine Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exaltavit eum he exalted him is too low to express the sublimity of the Greek word We have here an elegant and an emphatical Pleonasme which the Greek tongue borrows of the Hebrew as is frequently used in the New Testament as it is said of the Magi when they saw the Star they rejoyced with great joy Mat. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so when Christ came to Celebrate his last Passeover he saith to his Disciples Luke 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With desire have I desired to eat this Passeover So it is saâ—d here the Lord Jesus Christ was very highly exalted he was exalted with all Exaltation Jesus Christ in his Resurrection was exalted in his Ascension he was highly exalted in his sitting at the right hand of God he was very highly exalted above all Exaltation Christ in his Resurrection was exalted above the Grave in his Ascension above the Earth and in his Session at Gods right hand he was exalted above the highest Heavens It is very Remarkable how the steps of Christs Exaltation did punctually answer to the steps of his Humiliation There were three steps by which Jesus Christ descended in his voluntary Humiliation Heb. 2.16 2 Cor. 5.21 Gal. 3.13 Gal. 4.4 Heb. 7.22 1 Cor. 5.7 First His Incarnation by which he was made of a woman and so became man he was made sinne and so became out Surety he was made a Curse and so became our Sacrifice This was the largest step of Christs Descension and Humiliation for it was more for the Son of God to become the Son of man than for the Son of man to die and being dead to be buried and being buried to continue in the state of the dead and under the power of death untill the Third Day Answerable to this degree of his Humiliation was his Resurrection for as by his Incarnation he was manifest in the flesh Rom. 1.3 4. the son of man made of the seed of David according to the flesh so by his Resurrection from the dead he was declared to be the Son of God with power according to the Spirit of holiness The Resurrection of Christ was the first step of his Exaltation He was declared to be the Son of God Clarificatio Christi ab ejus resurrectione sumpsit exordium Aug. He was alwayes the Son of God even during the dayes of his flesh but then he was openly declared to be the Sonne of God that he could by his own Almighty Power raise up the Temple of his Body which the Jewes had Destroy'd The second step of Christs Humiliation was his poor painful and contemptible life and his painful shameful and cursed death of the Cross Heb. 5.7 He was found in
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
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
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
receive him cordially verse 12. and were more graciously entertained by him ib. and this was his active entertainment he dignifying all who received him with the priviledge of Adoption ver 12. Quest 2. How came it to passe that some received Christ when the generality rejected him Answ Not from their own free will or good nature but from the especial grace of God regenerating them whereby they were made able and willing to close with Christ whom others as likely or more likely than they being devoyd of grace rejected And thus I have brought you to the Text as it stands in its relative consideration In the words absolutely considered you have a singular commendation or Encomium of Faith 1. From its nature a receiving of Christ 2. From its root Regeneration or being bâ—rne of God 3. From its consequent or sâ—uit Adoption he gave them power to be the Sons of God Passing sundry useful points I shall pitch only upon that which comprehends the marrow and substance of both Verses Doctr. Every true Believer is a childe of God by Regeneration and Adoption They were born of God and so were Sons by Regeneration they had a great priviledge given them and so were made Sons by Adoption In handling this excellent Doctrine my work shall be Explication Confirmation Application The Explication shall be first general secondly particular That respects the doctrine of Filiation or Sonship in general this the doctrine of Regeneration and Adoption in particular they being distinct kinds of Filiation For the first in general General Explication A fourfold Sonship a Person may be a Son foure wayes 1. By Creation and thus 1. The Angels Job 38.7 2. Adam Luke 3.38 3. Christ according to his Humane Nature was the Son of God Luke 1.35 Not that Christs Humane Nature was a Son or a Person lest we make two Sons or two Persons in one Christ And thus believers are Gods Children by virtue of their new and spiritual Creation 2. By Generation and this is 1. Eternal or temporary eternal as in Christ John 1. ver 1 14 18. compare Isa 53.8 Temporary as in other men 2. Natural or spiritual natural as in the Son of God and the sons of men though with infinite disproportion spiritual as in Regeneration James 1.18 3. By contract of Marriage Or as some think the legal Son of Jacob the natural Son of Heli. and thus Joseph was the Legal son of Heli Luke 3.23 but the natural son of Jacob Mat. 1.16 And thus we are Children of God by marriage with Christ his Natural Sonne as Leah and Rachel were both daughters of Isaac by marriage with Jacob See 2 Cor. 11.2 4. By Adoption which is 1. External and federal Exod. 4.22 Rom. 9.4 by virtue of external profession and Church-member-ship Gen. 6.1 compare Job 1.6 By Sons of God in this last place may be understood either Professors or the Angels This Sonship may be lost as is evident by the Jews who are now cut off Rom. 9.7 8. 11. ver 15 19 20 23 31. yet so high is this priviledge that in comparison of such Adopted Children Persons without the Pale are called Dogs Matthew 15.26 2. Adoption is internal and real which leads me to the particular Explication Only before I proceed let me subjoyne a word of general Application in two Heads General Application 1. What comfort doth this speak to every Believer who bears so many indearing relations to God in point of filiation and otherwayes Relations we say are minimae entitatis but maximae efficaciae and if one endearing relation draw so much love what wi l all do especially considering God and Christ will be sure to fill every relation with love and grace the Church and by proportion every true believer is Christs childe and mother his brother and sister his Spouse body and member Cant. 5.1 Matth. 12.50 1 Cor. 12.27 Yea his Childe not one way but every way by Creation Regeneration Marriage Adoption external and internal how much love may such expect from Christ in every kinde No wonder Gods people are such gainers by their losses and sufferings for Christ who is an hundred fold better to them in this life than all the relative comforts they part with for his sake Matthew 19.29 2. How doth this by proportion oblige us in point of reciprocal duty who stand in all relations of subjection to God and Christ as owing to him all the duty of a Creature Servant Chiâ—de Subject Friend Wife c. and particularly the duty of foure filial relations as chiâ—dren by Creation Marriage Regeneratâ—on and Adoption both external and internal Particular Explication I shall now proceed to the particular Explication and open 1. The doctrine of Adoption according to the order of the Text. 2. The doctrine of Regeneration and remember we are now speaking of internal and real Adoption Quest 1. What is this Adoption Answ It 's considerable 1. For its name or notion 2. For the thing it self For the first It s name The word Adoption is used but five times in the New Testament Rom. 8.15 23. 9 4. Gal. 4.5 Ephes 1.5 In the Original its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies the putting or placing one for a Son It 's applyed to other things besides man thus we are said to Adopt a name when we take a new name to Adopt a Plant when we give it a name as Lysimachus did to the herb Lysimachia and Artemisia to the herb Artemisia and thus one branch is said to adopt another by inoculation according to the Poet Venerit insitio fac ramum ramus adoptet which Metaphor as it is very elegant so it serves to illustrate the Nature of Adoption Compare Rom. 11.24 For the thing It s nature Adoption is the acceptance of a stranger into the Relation and Priviledges of a Son It was much in use among the Romans and was ratified by the Law of the chief Magistrate and the approbation of their Pontifices or chief Priests wherein great respect was had to the ho inesse and dignity of persons whence a Patrician might not adopt a Plebeian c. lest the dignity of the Adopter should be stain'd by the meanness of the Adopted There was also great care used to prevent all fraud on the part of the Adopter or the Adopted Thus our Adoption is ratified by the Law and gracious sentence of God the Father and by the Approbation of God the Son our High Priest without any fraud on Gods part or any reflection on the dignity of God and the holiâ—esse of Christ though in this gracious act those two most glorious persons stoop infinitely below themselves Thus Moses was the adopted son of Pharaohs daughter Exod. 2.10 and Esther was the adopted childe of her cousin Mordecai Eâ— her 2.7 both which illustrate Gods singular grace to us who are before Adoption Captives slaves and lost creatures
By effectual vocation we are translated into a twofold state 1. Absolute namely a state of sanctification and glorification 2. Relative namely a state of Justification and Adoption in which last upon our believing we are by Gods gracious Sentence accepted into the number and have a right to all the Priviledges of the Sons of God Adoption then is our Relative state which puts no real worth in the Adopted though it presuppose an absolute state of holinesse and a double act 1. Of free grace on the Adopters part 2. Of faith on the part of the adopted From all hath been said about the Nature of Adoption note these following Corollaries Corollary 1. Hence it follows that Adoption presupposes effectual vocation Regeneration Faith Justification and Reconciliation which are as it were its secondary foundations compare Rom. 8.30 5. ver 1. 2. 2. Hence it follows that Believers expect heaven by a double Title Besides a Title of Marriage-Joynture 1. Of Redemption 2. Of Adoption See both together Rom. 8.23 3. This shews how Christ is applyed in Justification namely as a fountaine and garment how in Adoption namely as an elder Brother and Prince of Salvation Hebrews 2. ver 10 11 12. 4. Hence its evident our Sonship far excels Adams filiation He indeed was Gods Son by similitude and dependance but not by special union and communion with Christ the Natural Son of God as we now are Gal. 4. ver 4 5. 5. Hence we have the true reason why Gods Name is called upon us Jerem. 14.9 1 John 3.1 compare Gen. 48.5 6 16. as well as called upon by us 1 Pet. 1.17 6. This shews why we are in an especial manner of Gods Houshold Eph. 2.19 not as Bastards Sojourners Borders Hirelings Slaves Exod. 12.45 Judg. 11.1 2. Heb. 12.8 but as his honourable Servants his Spouse and his Adopted Children Compare 2 Sam. 9.7 11 13 Esther 2.7 Quest 2. Wherein doth Divine Adoption differ from and excell Humane adoption This Head is a powerful motive Answ 1. In its properties 2. In its Priviledges both which concurre in the substance but are distinguished here for Doctrines sake The Properties of Adoption are foure The properties of Adoption 1. It 's a precious Relation cost as much as our Redemption an infinite price compare 1 Pet. 1.18 19. Gal. 4.4 5. allude to Acts 22.28 with a great summe Christ obtain'd us this Freedome 2. It 's an high and honourable Relation Every Believer is an High-borne Person and as his Birth so his Adoption is high even as high as heaven John 1.12 13. It 's honourable to be the Son of a King much more to be the Son of God to be Gods Servant 2 Sam. 7.5 8. Witnesse Theodosius the Emperour much more to be Gods Son 1 John 3.1 The honour of Sonship ever rises or falls with the honour of Fatherhood This second property flows from the first That which is precious must needs be Honourable Isa 43.4 Whence the same word signifies both preciousnesse and honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compare Psal 45.9 3. It 's a free Relation It 's free 1. In an active sense making its subject free Gal. 4.7 A slave adopted is by that act made a Free man 2. In a passive sense and first as to the Adopter who is not moved by any thing in the Creature to bestow this high favour Ephes 1. ver 4 5. God adopts not out of necessity but liberty who can compel or necessitate him not out of indigency he had a Natural Son and many created Sons who were very like him and liking to him but out of redundancy of goodnesse 2. In a passive sense its free also as to the adopted without yea against their deservings We may all with shame take up the words of Mephibâ—sheth 2 Sam. 9.8 19.28 This property flows from the two former that must needs be freely given which is so precious and honourable None is worthy to be the Son of God but only the Natural Son of God He that cannot deserve a bit of bread much lesse can deserve this Divine Relation we deserve an hellish not an heavenly Sonship each of us being by Nature children of Belial 4. It 's a permanent Relation Once a child and for ever so John 8.35 A Servanr a created Son a Natural Son may sometimes be turned out of doors witnesse the Angels and Gen. 21.10 12. But an adopted Son is never cast off Psalme 89.26 30 33 34. and that upon the following accounts 1. From the freenesse of Adoption God chose them not for their well-deservings nor will he reject them for their â—ll-deservings if unworthinesse foreseen did not hinder the purpose of Adoption then unworthinesse present shall not hinder the compleating of Adoption and thus the fourth Property flows from the third 2. Divine immutability is engaged in the Covenant of grace of which Adoption is one great Branch Compare Rom. 9.4 11.29 Heb. 6.17 18. 3. If any thing unchild them it must be their Apostacy But 1. They can fall no further than their Father permits 2. Fall they never so foully he can mend and recover them as he pleaseth 3. He will never permit them to fall finally and totally Jer. 32.40 And what Parent would cast off a son had he this power over him We never cast off a childe unlesse incorrigible Deut. 21.18 19 20. but to our heavenly Father no childe is incorrigible The Priviledge of Adoption Likenesse to God 2. Divine Adoption differs from and excels humane in its Priviledges as well as in its Properties The General Priviledge is Likenesse to God All Gods adopted Children bear their Fathers Image as Gideons Brethren d d his And 1. In holinesse Judg. 8.18 They are like God 1. In holinesse 2. In dignity In holinesse as Christ beares their Natural so they bear his Spiritual Image Compare Heb. 2.7 Rom. 8.29 Their principles and actions prove them the children of their heavenly Father Matth. 5.45 This one truth unchilds most Professours who look not at holinesse as a Priviledge with Machiavels Prince they like the shew of virtue but fly virtue it self as a burthen Such bewray themselves to be Bastards but let genuine children remember that holinesse is not only a duty 1 Pet. 1.14 15 16. but also a prerogative Exod. 19.5 6. 1 Pet. 2.9 Many hope to be like God hereafter who affect not to be like him here but genuine Sons affect the one as well as they hope for the other 1 Joh. 3.2 3. The hope of the former will at farthest dye with themselves Job 8.13 14 15 11 20. 2. In dignity Next Gods adopted children are like him in Dignity This Dignity appeares Which appears 1. In their Titles 2. In their Offices 3. In their Dominion In their Titles they are called his treasure 1. In their titles Exod. 19.5 his jewels Mal. 3.17 his first-fruits and holinesse to
is singularly attributed to Christ because he purchased our Adoption as well as our Regeneration Ephes 1.5 Tit. 3.5 6. The third ground is Divine glory which is the end of all Gods Works much more of such gracious Dispensations as are Regeneration and Adoption Ephes 1.5 6. Isaiah 43.21 The fourth ground is encouragement unto faith by the favours and priviledges vouchsafed unto Believers 1 Tim. 1.16 And these are more implied than expressed in the Text yet flow naturally enough out of it Use 1 1. Of Information About the sad condition of all unbelievers by rule of contraries Are all Believers Gods children c Then no unbeliever is a childe of God either by Regeneration or Adoption Not by Regeneration as having no life of grace which initially infused is the new birth And hence every unbeliever is First A dead man as dead in Law Joh. 3.18 dead in sin Ephes 2.1 dead under wrath and curse Joh. 3.36 Gal. 3.10 compared with Gen. 2.17 dead in expectation and fear Hebr. 10.27 Whoever hath not a part in the second Birth shall be sure to have a part in the second Death Secondly Unbelievers being not children of God can expect nothing from God as a Father Now the state of unregeneracy excludes them from both filiations for unlesse God be a Father by Regeneration he will be no Father by Adoption Nor can unregenerate persons be children by Adoption because they have no faith Hence they are Orphans and so helplesse for God will be no Father to such fatherlesse Children But are they altogether fatherlesse No verily therefore Thirdly They have woful parents namely sin and disobedience Ephes 2.2 wrath and curse Ephes 2.3 2 Pet. 2 14. and lastly Satan Joh. 8.44 who is also their God 2 Cor. 4.4 as God is the Believers Father Oh miserable wretches as destitute of an heavenly Father and more miserable as the woful children of most hellish and cursed Parents who have nothing to make over to them but sin and cutse and that they will do with a vengeance Use 2 2. Of Humiliation And that not only for profane Esau's who despise their birthright nor only for barely nominal and foederal children Deut. 32.5 19. compared with 1 Cor. 7.14 but even for such as groundedly call God Father yet carry not themselves as children to such a Father They are children of the greatest wisest and most Ancient King allude to Isa 19.11 yet walk not up to their principles as Regenerate Sons nor up to their priviledges as Adopted Sons as is evident by the following particulars 1. They think not of rejoyce not glory not in nor walk up to the dignity of Divine filiation but are mean-spirited and sink almost at every difficulty Isa 49.14 15. the natural Son of God did not so 2. They are palpably worldly as if they had no Father to care for them no hope nor portion but in this life Jerem. 45.5 Matth. 6.28 30. That worldlinesse which reigns in Natural men tyrannizeth too often in Regenerate men 3. They behave not themselves as Brethren of Christ and as Children of one Father compare Hebr. 2.11 with Ephes 4. ver 3. to ver 6. Malach. 2.10 How do Brethren fall out by the way how great is their difference when the matter of difference is so little what quarrelling about the hedge when both agree about the inheritance We all professe to believe the holy Catholick Church yet minde not the Unity of the Church but rather the promoting of a party and faction in the Church to the shame of Religion the scandal of the weak who by reason of our differences are puzled which way to choose and the opening of the mouth of the enemy May we not justly feare as one notes well that the neglect of true Religion and true Catholick unity is making way for Atheisme or for Popish Catholick unity Exhort and 1. Unto strangers Use 3 3. Of Exhortation And first unto strangers secondly unto children For the first Art thou an Alien Oh never rest till thou get into a state of Sonship and to this end 1. Be convinced of thy Orphanhood and hellish Filiation 2. Make good thy effectual vocation justification and reconciliation this is done outwardly by consciencious attendance on the Ordinances inwardly by the spiritual Baptisme and faith Gal. 3. ver 25. to ver 29. 2. Unto children Secondly If thou be a childe of God then 1. Evidence thy Sonship this is done by evidencing thy vocation 2 Pet. 1.10 and is necessary First In order to Gods glory Secondly In order to thy duty and comfort Thirdly In order to others conversion and edification neither of which will proceed to purpose without some comfortable evidence of thy filiation 2. Carry thy self as a child of God This will blow up the fire of grace light the candle of comfort and beam forth in thy conversation to the conviction conversion and edification of others To this end First Honour thy Father Directions Mal. 1.6 acknowledge and testifie his dignity and excellency This do 1. Negatively take heed of dishonouring God passively by omission What childe can see or hear his father wronged or converse needlesly with dishonourers of his father 2 Cor. 6.17 18. 2. Affirmatively dishonour not God actively by commission as David Peter and others did How many not only Bastards but genuine Children are either ashamed of or shame to their heavenly Father especially in evil company â—econdly Obey thy Father 1 Pet. 1.14 this flowes from the former and is part of the honour Children owe to their Parents Ephes 6.1 2. Colos 3.20 and much more we to our heavenly Father Hebr. 12.9 whose commands are all of them so holy equitable profitable compare 2 Kings 5.13 Thirdly Imitate thy Father Ephes 5.1 2. This flows from both the former and by it we do both honour and obey God Children are apt to follow their Parents in Naturals in Civils in Morals and if we be Gods children wee must walk not only with him but also like him 1 Joh. 4.17 2.6 Especially imitate God in endeavouring to bring many to glory Hebr. 2.10 Our imitation of God is a great part of our following the Lord Ephes 5.1 2. Fourthly Submit to his chastisements Hebr. 12.7 As afflictions piously born are evidences of our Sonship so the holy humble and fruitful bearing of them is our duty as Children Fifthly Depend universally upon Divine provision and protection casting all thy fears cares and burdens upon thy Father Matth. 6.25 1 Pet. 5.7 Psal 55.22 Faith is both the mother and nurse of Adoption Be not worse than thy own Child who can live without carking upon thy fatherly love and providence Sixthly Abound in filial affections as love delight and fear to offend thy Father Thy sin is exceedingly aggravated by the dâ—gnity of the party offended and offending as well as by Gods singular love to thee Lev. 4.3 13 22 27. 21.9 God may well say to
42.3 weak as a bruised reed through dimness and scantiness of knowledge as a building laid upon a weak or narrow foundation cannot be strong weakness of assent strength of temptations natural timorousness Rom 4.19 20. Act 6. suspiciousness and lowness of spirit In others it is strong and they are full of Faith as Steven having clear and large knowledge c. Both weaker and stronger may be considered either as Habitual in the root and principle or Actual as exercised toward Christ and the promises For the Definition or Description of Faith I shall not heap up words in mentioning many but take up with that full and excellent one of the late Judicious Assembâ—y in their larger Catechism that Christians may with more readiness and safety entertain it Description Faith is a Saving Grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of that lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the a cepting and accounting of his person righteous in the sight of God for salvation It hath here for its Genus or general and common nature a Grace it being compared with Love Hope c. they herein agree The word Grace distinguisheth it from other Habits even good and vertuous that are acquired this is a Grace or gracious disposition or habit infused A Saving Grace to distinguish it from and set it above common Grace and make it one of those better things that accompany salvation Heb 6.9 The Subject is twofold Subjectum Recipiens Occupans 2. Subject Subjectum recipi ns The first the Subject receiving it or in which it is most ordinarily called the Subject and this is The heart of man a sinner elected and called 1. It is Man that believeth not Angels for of their Faith we have no ground to speak It is Man not God and the Spirit in us but man through them Yea Man singularly not of another but of him that hopeth for life the Just shall live by HIS Faith not by anothers 2. It is the Heart of man with the heart man believeth Rom 10.10 the Heart includeth Will and Affections it is not the Vnderstanding onely nor so much though that necessarily makes way Coming to Christ is a spontaneous motion of Will and Affections renewed and this is beleiving there is assent to things revealed as true and acceptance of things offered as good receiving Joh 1.12 embracing with suitable affections to the Revealer and things revealed 3. The heart of a man a sinner for man upright is not capable of this Faith which is in God through a Mediator Believing the word of another concerning restoral and reparation speaketh loss and decay acceptance of alms poverty Indeed Adam might and must thus far exercise Faith in beleiving and trusting God it belongeth to the first commandment that he continuing upright there would be a continuation of Gods love and his happiness but Faith apprehending the promise of God of acceptation through the righteousness of another necessarily speaketh man a sinner Rom. 4.5 as Justification which is by Faith is of the ungodly Rom. 11.7 4. The heart of man a sinner elected the election obtained it the rest were hardned Tit. 1.1 and therefore is it called the Faith of Gods elect Remarkable is that expression As many as were ordained unto life beleived Act. 13.48 and our Lord saith all that the Father giveth him come unto him Joh 6.37 and the Jews not believing was because they were not his sheep and therefore heard not his voyce 5. The heart of man a sinner elected and called is the Subject of Faith Rom. 10.17 Faith is by hearing it is the souls answer to and compliance with Gods call God vailing his omnipotency under and putting it forth with words of command Uncalled and unbelievers are the same and therefore calling is one of the links of the golden chain of Salvation Rom. 8.28 30. and goeth before Justification by Faith in which Call the Terminus â quo is Satan sin misery death we are called from and the Terminus à d quem we are called to Christ God Holiness and Life Subjectum Occupans Materiale The Subject about which Faith is employed or Object that which and in which we believe is not God immediately though primarily Heb. 6.1 but Christ immediately and the Promises which are in him yea and amen 2 Cor. 1.20 and God through Christ 1 Pet. 1.21 he that believeth not in the Son believeth not in the Father and he that hath not the Son hath not the Father Act. 20.21 Repentance is peculiarly referred to God and Faith to the Lord Jesus Christ Faith also and the Promises Heb. 10.23 or God through Christ promising are Correlates and of all Promises those that concern righteousness and life through the blood of a Mediator are the peculiar object Act. 10.43 1 Joh. 5.10 11. Believing the witness of remission and the recrod of giving eternal li e is mentioned it is called beleeving the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings in the Gospel promises of remission and salvation Mark 1.16 It is true that Faith doth believe and apply every word of God Some things reductively and secondarily are the object of Faith in a sequacious Spirit credulous to whatever is contained in Scripture as that Abimelech had a wife c. Gen 20. Some things are more directly the Word of God expressed and asserted in the History of the Bible yet being believed have not an immediate connexion with Justification and Salvation thereby But the grand testimony of and through Christ Faith as saving principally respecteth and as assenting in the mind looks upon the Promise as accepting in the Will and Affections respecteth Christ The ground on which we believe Formale called the Formal Object of Faith shall be referred to the Externally moving Cause to believe of which afterwards Of all Four Causes I shall speak in order 3. Causes Efficient Principal and first of the Efficient which is either Principal or less Principal The Principal Cause may be considered as that from which the beginning acting continuance growth and perfection of Faith do proceed and this is the Blessed Trinity or God the Father through the Son by the Spirit 1. The beginning root and habit of Faith is from God if of every a Phil 1.6 good work and b Jam 1.17 gift then this and therefore it is called the c Ephes 2.8 gift of God and to you it is d Phil 1.29 given to believe e Heb 12.2 Jesus also is called the Author this is wrought by the Spirit it is
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
requirâ—ng sometimes the one sometimes the other when Repentance is the duty to be discharged calling sometimes for fasting weeping and walking in sackcloth and ashes nay the rending of the heart and not the garmenâ—s Joel 2.11 12. and sometimes and that very commonly for turning to the Lord nay the whole work of Repentance is in Scripture expressed by Humiliation in the promise of pardon to the penitent their Repentance is described to be an humbling of the uncircumcised heart and acceptance of the punishment of their sin Lev. 26.41 So when Rehoboam and Manasseh Repented they are only said to humble themselves 2 Chron. 12.6 33.2 And under the Gospel we read of Repentance for sin as well as from sin and 't is denominated godly sorrow which worketh Repentance 2 Cor. 7.10 Working not only as a cause but complement perfecting finishing and compleating Repentance and therefore the Apostle James requires them that draw nigh to God and clean their h art and purifie their hands that they be afflicted mourn and weep and humble themselves under the hand of God James 2.8 9 10. And the Covenant of Grace promising Repentance doth expresse it self by these two acts you shall see the evil of yo r wayes and loa h yâ—ur selves because of your iniquities and abâ—minations And I wâ—ll put my Spirit within you and cause you to walk in my ways Ezek. 36.27 31. So that according to the expressions of Scripture as well as the experiences of the Saints Humiâ—iation of the sâ—ul is an essential act and eminent part of Repentance and this is that which I in the description do denominate sense of and sorrow for sin as committed against God thereby intending to note unto you that the soul must be humbled that will be lifted up by the Lord and his humiliation doth and must consist of these two parts Conviction and Contrition sight of and sorrow for sin The first part of humiliation is A Spirit of Conviction First part of humiliation or sight of sin in every penitent soul which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul and the destruction inevitably attending the persistance in it this act of Repentance and Humiliation is no other but the Prodigals return to himself in sense of his own starving condition whil'st his fathers servants have bread enough Luke 15.17 Rom. 7.9 the arrival of the Law unto the reviving of sin in Pauls sense and feeling the communing with our hearts that we may tremble Psal 4.5 and not sin a searching and trying our ways that we may return unto the Lord a smiting on the thigh with a What have we done Lam. 3.39 the smiting of Davids heart 2 Sam 24.10 with an I have sinned against the Lord the judging of our selves that we may not be judged of the Lord the Spirit of bondage which goeth before the Spirit of Adoption In a word it is the souls serious erection of a Court in its own breast and setting conscience in the Throne and making a judicial processe to descry and determine its eternal condition in order to which 1. It spreads before it self the Law of God as that whâ—ch must be the Rule of life and reason of death and condemnation the will of God dictating duty and disswading iniquity awarding recompence according to obedience or disobedience In a word determining of men Thus do and live or thus do and dye thus I will be worshipped and you shall be rewarded in this if you transgresse you shall be thus punished the soul seeth clearly that the Law is in nature and necessity a Schoolmaster to bring us unto Christ whil'st by serious consideration of its genuine sense and due extent the soul standeth convinced this is du y enjoyned this is sin inhibited herein if I offend not only in deed and word but thought or imagination I am a Transgressor bound under guilt and the expectation of judgment thus the coming of the Law into Pauls minde becomes the revival of sin and Josiah his reading in the Law of Moses led him to the tremblings of heart and renting his garment before the Lord 2 Chron. 34.18 19. For as indeed wiâ—hout the Law there is no transgression so without the knowledge of the Law there can be no conviction ignorance of Divine pleasure is the great obstruction of Repentance and therefore the Prince of this world doth daily endeavour to blow out the light of the Word or to blinde the eyes of the sons of men that they may not see and be converted but God sends his Prophets rising up early and sending them to read the Law in the ears of men that Israel may see his sinne and Judah her transgression The first act of Repentance is the falling of the scales from off the sinners eyes the first language of a turning soul is Lord what wouldest thou have me to do So that the soul humbling self-examinant seeing the Law to be holy just and good that which must be the rule and reason of its condition it being to arraign and condemn it self becomes studious of the Law in its full sense and due extent in commands prohibitions promises and threats and sets before its eye every particular precept and pondereth the righteousnesse of that God who hath declared a curse against every one that continueth not in the Law to do it and so by the justification of and insight to the Law of God exciteth the soul to self-reflexion and is constrained to cry out What have I done whereupon it 2. Surveigheth the past course of his own life summoneth together all faculties powers and members of both soul and body to make rehearsal of his past conversation in word thought and deed and to give an exact account of their conformity or disagreement with the Law of God established and rule by which it must be judged and now he communeth with his hearâ— considereth his ways examineth him â—lâ— makes an exact comparison of his life with Gods Law layeth the liâ—e close to h s carriage and so convinceth himself of his deviations and â—rregularities insomuch that sin reviveth and he dyeth guilt appeareth and grief and shame aboundeth his own heart condemns him as disobedient and a Transgressor of the Law that he is constrained to câ—y out What I shâ—uld do I have not done and I have left undone what I ought to have done Rom. 7.19 I have sinned against the Lord if God be severe to mark what is amisse I cannot abide in his presence for I have not only offended in part of his holy Law and broken the least of his Commandments but I have violated the whole Law and am a Transgressor against every Command nay he cometh on this consideration to be convinced of his anomy and ataxy the pravity of his nature that enmity to the Law which is implanted in his very being and that irregularity whereby
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
and is exalted to give remissiâ—n of sin and Repentance and to consecrate us unto himself a peculiar people These Lessons and every of them are written in such legible Characters in the death of Jesus Christ that he that runs may read them and each of them are pathetical perswasions to Repentance whil'st they are read by any seriously observant soul they reflect these serious and pensive thoughts How vile is mine iniquity that hath provoked so great severity and exp sed my Surety to so much misery how great peril was my soul in which is râ—deem d by so great a price how dangerous those wounds which are only cured by the death of the Chyrurgion how dissonant to holinesse and daring to justice is that sin which but imputed exposed the only begotten Son of God to be deserted by his Father how fierce that fury which could not be appeased without suffering it must needs be fearful to fall into the hands of an angry God for how will he fume at the servant that thus frets at his Son how will he tear the Principal that thus tormenteth the Surety how shall God punish us for our own sins who is so wrathfully displeased with his Son for other mens sins Oh what shall be the sufferings of the Reprobate if these be the sufferings of his dearly beloved needs must fraile man sink under the burden of Divine fury when the God of Angels needed the support of an Angel If my Repentance will avenge the quarrel of my suffering Saviour shall I not do it if Repentance will rescue me from wrath to come shall I not performe it had I not better weep a few days here then in hell for ever and the rather for that I weep not without cause nor mourn without hope The sin was mine the sorrow my Saviours the transgression mine the satisfaction my Sureties Oh the depth of his pity that endured this for mine iniquity What he endured for a time I must have endured for ever if in him the Father had not been well-pleased Shall that be my delight which cost my Surety so dear Shall I call on the Lords Name or be called by the Name of Christ and not depart from iniquity was Jesus Christ thus broken for me and shall not my heart be broken for and from sin hath he R deemed me from this wrath to come and shall he not Redeem me from my vain conversation shall I expect Remission and not accept repentance through his blood Oh what reason have I to return to God and glorifie him with my soul and body which are his for he bought them at a price and a deare price his own blood he hath consecrated a way of access unto the Father through the vaile of his own flesh but shall I dare to approach not having my heart sprinkled from an evil conscience and my body washed with pure water he is reconciled but shall I againe rebell I am healed shall I againe sin a pardon is to me extended shall I not receive it with a pensive and prostrate soul Thus then we find that there is much of strength in this Argument even above a thousand Arguments to enforce Repentance if but right reason keep the Throne what reply can be made or reason rendred why the call of the Gospel should not be obeyed whilst it pleadeth with so much clearnesse for our repentance from the consideration of the death of Christ But the second Argument urged by the Gospel to induce us to repent is the day of judgement 2. Argument to enforce repentance The former Argument doth assault our affections this our passions that the soul may be surrounded with suggestions unto repentance and if either the one or the other are under the command of right reason the design of the Gospel may not miscarry the dread of the day of judgement drives the Ministers of God to Preach and perswade repentance Knowing the terrours of â—he Lord we perswade men saith the Apostle for that we must all appear before the judgement seat of Christ that every one may receive according to the things done in the body according to that he hath done in the body whether it be good or bad 2 Cor. 5.10 11. This is sure a profitable proper Argument to perswade repentance which provokes unto the Preaching of it and therefore the same Apostle doth in Acts 7.30 31. urge it but now he commandeth all men everywhere to repent for that he ha h appointed a day wherein to judge the world in righteousnesse c. And this Argument is so pregnant and profitable to perswade repentance that it is urged by John the Baptist The Kingdome of God is at hand therefore repent nay the axe is laid to the root of the tree and every tree which bringeth not forth good fruit must be hewen down and thrown into the fire therefore bring forth fruits meet for repentance Matthew 3. and very often by the Lord Jesus himself This is so proper an Argument to enforce repentance that it is noted to be set at a distance to the thoughts of the impenitent they live as having made a Covenant with death and an agreement with hell Isa 28.15 put farre away this evil day it is noted that the Doctrine which increaseth ungodlinesse denieth the resurrection 2 Tim. 2.16 17 18. And such as walk after their own lusts are scoffers at the day of judgement 2 Pet. 3.3 4 5. And it is to be observed that those in Athens who repented not at Pauls Preaching mocked when he made mention of the resurrection and last judgement But certainly there is much in the day of judgement to move the hardest heart and most stubborn sinner to repentance the same Spirit which is to convince the world of sin and of righteousnesse convinceth also of judgement for the day of judgement answereth all the sinners pleas whereby he defendeth and encourageth himself in sin for it assureth of certaine detection and conviction of sin It is a day which alloweth not the least encouragement from secresie for therein every mans deeds must be made manifest whether they be good or evil nay the very secrets of all hearts shall be laid open and sinful thoughts themselves must then be judged the day of judgement determineth a period to all impiety and denieth the duration of its props and Pillars profits and pleasures in the world determining all the advantages of sin to be at the best but pleasures of sin for a season calling on rich men to howle and weep though they live in pleasure on earth in James 5.1 2 3 4 5 6 7 8. The day of judgement assureth of the punishment of the wicked however they scape scot-free in this life and by their present power Gods patience and humane strength they evade and escape many evils which befall the godly yet they are but reserved to this day of vengeance and this is the day in which the wicked must appeare Cursed and manifesteth
Post mortem hominis inquit Durandus sâ—perest quae potest utrumque unire anima superest etiam materia praeterea causa scilicet Deus ergo poterit fieri reunitio earundem partium scilicet animae materiae ad idem totum constituendum Upon which Argument Estius hath this Comment Si partes substantiales hominis anima materia non poreant quâ—d rei veritas habet Durandi argumentum assumit sed in rerum naturâ permaneant hinc facile probatur resurrectionem esse possibilem Sic enim ad resurrectionem non aliud requiritur quam uâ— tota materia quae fuerat hujus hominis re olligatur compingatur in eandum figuram mâ—mbrorum quam aliquando habuit eique anima pristina ut forma restituatur Quod totum Deo possibile esse non est difficile creditu iis qui Dei omnipotentiam attendunt So much for the fifth particular The sixth particular The last thing propounded is to shew After what manner the dead shall rise and what difference there will be between the Resurrection of the just and unjust Answ It is certain as hath been proved that both just and unjust shall rise and rise with the same bodies for substance but yet there will be a vast difference between the Resurrection of the one and of the other which will consist in three particulars 1. The bodies of the just shall rise out of their graves as out of their beds with great joy and rojoycing and therefore it is said Isa 26.19 Awake and sing ye that dwell in the dust As soon as ever they awake they shall sing and rejoyce The godly shall come out of their graves as Jonah out of the Whales belly as Daniel out of the Lyons Den as the chief Butler out of Prison to be restored to all his former dignities and as Joseph who was taken out of Prison to be made Lord of Egypt So shall the bodies of the Saints be taken out of the grave to be crowned with everlasting glory And who can sufficiently express the great joy and rejoycing that will be when the body and soul shall be re-united together when the Soul shall come down from heaven to be married again to its former body Look what sweet embracements there were between Jacob and Joseph when they first saw one another after that Jacob had thought he had been dead and look'd upon him as one raised from the dead such and a thousand times more will be at the souls re-possession of the body Look what joy between Jonathan and David when David came out of the cave to him and what embracements between the Father of the Prodigal and the Prodigal when his Father ran to meet him and imbraced him and kissed him and said My Son was dead but now he is raised again such and much more will there be when body and soul meet together O how will the soul bless God for the body which was an instrument to it in the service of God! and how will the body bless God for the soul which was so careful to get an interest in Christ and to get to be justified and sanctified and how will both body and soul admire the free grace of God in Jesus Christ who hath pickt them out to be heirs of so much mercy Surely we shall never understand the greatness of this joy till we do taste of it But now on the contrary The bodies of the wicked shall come out of their graves as out of their Prisons and as so many malefactors to appear before an angry Judge They shall come out of their graves as the chief Baker did out of Prison to be executed in Hell for ever They shall arise with great fear and trembling and shall call to the hills and mountains to cover and hide th m from the pres nce of the Lamb. And Oh the horror and astonishment that shall be when the soul of a wicked man shall come out of Hell and be again united to its body How will the body curse the soul and the soul the body How will they be fool one another certainly this greeting will be very terrible The Lord grant we may never come to have experience of it 2. The bodies of the Saints shall be raised by vertue of their union with Christ For the Body of a Saint even while it is in the grave 1 Cor. 15.24 is united to Christ and is asleep in Jâ—sus and shall be raised by vertue of this union The Head will raise all its members and cannot be perfect as he is Christ mystical without every one of them 1 Cor. 15.22 As in Adam all dye so in Christ shall all be made alive that is All that are in Christ by faith shall be raised by the power of Christ as a Head and as a merciful Saviour and Redeemer By the same power by which Christ raised himself he will raise all his members But now the ungodly they shall rise out of their graves but it shall be a Resurrection unto Condemnation and it shall be by vertue of Christs power as a terrible Judge and as an angry God to their everlasting shame and confusion 3. The bodies of the wicked at the Resurrection shall be as so many ugly and loathsome carcasses to look upon and their faces shall gather darkness and blackness Isa 66.24 They shall arise to evâ—rlasting shame as well as to everlasting torment Dan. 12.2 But the bodies of the godly shall be made very glorious and beautiful They shall shine as the Sun in the firmament Mat. 13.43 and their vile bodies shall be made like unto the glorious body of Jesus Christ Phil. 3.21 Now surely the body of Christ is wonderful glorious We had a specimen of this in his Transfiguration where his face did shine as the Sun Mat. 17.2 and yet this was but a glimse of that glory he now hath and which our vile bodies shall one day have Question How can this be Answer This is according to the working of his mighty power Phil. 3.21 by which he is able to subdue all things unto himself God can do it for he is Almighty and with him all things are possible Indeed the substance of our bodies shall not be altered but the qualities shall be much altered They shall have glorious endowments and qualifications As Wool when died into a purple or scarlet die is not changed in the substance of it but onely is made more glorious So when the bodies of the Saints shall rise the substance of them shall not be changed but they shall be made more glorious and more excellent Question If you ask me what those Endowments are which God bestoweth upon the body at the Resurrection Answer It is impossible to set out all the glory which God will bestow upon the bodies of his Saints at that day For eye hath not seen nor ear heard neither hath it entred into the heart of man to
Inundation of Sin * 2 Tim. 3.1 Revelation of Antichrist * 1 Joh. 3.18 Non secus ac slavescente arista colonus colligit pro foribus adesse messem be made in Scripture the Symptomes and Prognosticks of the last day we having these gray haires among us the day of judgement cannot be far off Fourthly Who shall be the Judge I answer the Lord Jesus Christ Thus it is in the. Text He will judge the world by that man whom he hath ordained That man who is God-man We must take heed of judging others this is Christs work John 5.22 The Father hath committed all judgement to the Son * Judicium erit totius individuae Trinitatis quoad consensum authoritatem Christi vero quoad visibilem actum promulgationem executionem 1. Sagacitas He who once had a Reed put into his hand his Father will now put a Scepter into his hand he who had a Purple Robe put upon him in derision shall come in hâ—s Judges Robes he who hung upon the Crosse shall sit upon the Bench. There are two things in Christ which do eminently qualifie him for a Judge 1. Prudence and Intelligence to understand all Causes that are brought before him * Hebr. 4.13 He is described with seven eyes Zech. 3.9 to note his Omnisciency he is like Ezekiels wheels full of eyes * Ezek. 10.12 2. Potestas Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart-searcher he doth not only judge the fact but the heart which no Angel can do * 2. Strength whereby he is able to be revenged upon his enemies Christ is armed with Soveraignty therefore the seven eyes are said to be upon one stone Zech. 3.9 To denote the infinite strength of Christ and he is described with seven horns Rev. 5.6 As Christ hath an Eye to see so he hath an Horn to push As he hath his Balance so he hath his Sword As he hath his Fan and his Sieve so he hath his Lake of fire Revel 20.10 Fifthly The Order and Method of the Trial. Where observe 1. The Summons 2. The Judges coming to the Bench. 3. The Processe and Trial it self 1. The Summons to the Court and that is by the sounding of a Trumpet 1 Thes 4.16 The Lord shall descend from heaven with the voice of the Archangel and with the Trump of God Saint Hierom saith that whatever he was doing he thought he heard the noise of this Trumpet sounding in his ears Surgite mortui Arise ye dead and come to judgement * Hierom in Mat. Note 1. The shrilness of the Trumpet it shall sound so loud that the dead shall hear it 2. The efficacy of the Trumpet it shall not only startle the dead but raise them out of their graves Matth. 24.31 * Vere vox magna vox tubae terribilis quae petras scindit inferos aperit vincula mortuorum dirumpit haec autem omnia citiuss peragenda quam sagitta in aere transit in momento in ictuâ—oculi They who will not hear the Trumpet of the Ministery sounding but lie dead in sinneâ— shall be sure to hear the Trumpet of the Archangel sounding 2. The manner of the Judges coming to the Bench. Christs coming to Judgement will be Glorious yet drâ—adful Fâ—rst It will be glorious to the godly The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious appearing of the great God and our Saviour Titus 2.13 1. Christs Person shall be glorious His first coming in the flesh was obscure his glory was vail'd over Isa 53.2 3. All who saw the Man did not see the Messiah but his second coming will be in vigore fulgore very illustrious and resplendent He shall come in the glory of his Father Mark 8.38 that is he shall wear the same embroydered Robes of Majesty as his Father 2. Christs Attendants shall be glorious He shall come with all his holy Angels * Mat. 25.31 Mat. 25.31 These Sublime Seraphick Spirits who for their lustre are compared to lightning * Mat. 28.3 are Christi Satellitium part of Christs Train and Retinue He who was led to the Cross with a Band of Souldiers shall be attended to the Bench with a guard of Angels Secondly Christs coming to judgement will be dreadful to the wicked At the coming of this Judge there will be ignis conflagrationis a fire burning round about him 2 Thes 1.7 He shall be revealed with his Angels from heaven in flaming fire * Si talis sit horror venientis qualis erit judicantis Aug. c. When God did give his Law upon the Mount there were thunders and lightnings and Mount Sinai was altogether on a smoak because the Lord descended upon it in fine * Exod. 19.16 18. Exod. 19.16 18. If God was so terrible at the giving of the Law O how terrible will he be when he shall come to require his Law 3. The Processe or the Tryal it self Where observe The 1. Universality Of the Tryal The 2. Formality Of the Tryal The 3. Circumstances Of the Tryal First The Universality of the Tryal it will be a very great Assizes never was the like seen 2 Cor. 5.10 For we must all appear before the judgment-seat of Christ * 2 Cor. 5.10 Kings and Nobles Councels and Armies those who were above all Tryal here have no Chaâ—rter of exemption granted them they must appear before Christs Tribunal and be tryed for their lives neither power nor policy can be a subâ—er-fuge They who refused to come to the Throne of Grace * Hebr. 4.16 shall be forced to come to the Bar of Justice And the dead as well as the living must make their appearance Rev. 20.12 I saw the dead both small and great stand be ore God c. We do not use to cite men to our Courts when they are dead but at that day the dead are called to the Bar and not only Men but Angels Jude 6. The Angels which kept not their first estate he hath reserved in chains to the judgement of the great day Secondly The Formality of the Tryal which consists in the opening of the Books * Rev. 12.20 Dan. 7.10 The judgement was set and the books were opâ—ned There are two books will ba opened 1. The book of Gods Omnisciency God not only observes but registers all our actions Job 14.16 Thou numbrest my steps The word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number * Unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber signifies to put a thing into the book as if Job had said Lord thou keepest thy day-book and enterest down all my actions into the book we read of Gods book of remembrance * Mal. 3.16 Mal. 3.16 This book will be produced at the last day 2. The book of Conscience Let there be never so much written in a book yet if it be clasped it is not seen Men have their sins written in their conscience but the book is clasped
a place for them to which * Luk. 13.28.29 they shall come from the East and from the West from the North and fâ—om the South and sit down with Abraham Isaac and Jacob in the Kingdâ—me of God and this to raise the appetites of their faith and hopes when a Supper of so many thousand years preparation is the entertainment they are invited to And so I come to the second Part of the Text and that is the admission into this prepared Possession Come ye blessed of my Father c. When a Kingdome is proposed every man is ready to be catching at a Crown but therefore our Saviour tells us it must be had by inheritance that is the title by which we must be admitted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit as the Jews had Canaan divided and apportioned to the several Tribes by * Numb 26.55 lot so some too curiously and boldly adventure to assign to every Saint a Mansion bigger than the whole earth which is true indeed in this sense in regard immensity and God himself is the * Psal 16.5 lot of their inheritance but it is an inheritance in regard 1. There is a claim made to it only by the new-born and first-born of God and so by right of birth except * John 3.3 a man be bâ—rn again cannot see the Kingdome of God the spirit of a slave cannot manage the Scepter of a Prince nay they that look to sit on Thrones of glory with Christ * Mat. 19.28 must follow him in the regeneration of the body * 1 Cor. 15.36 that must dye ere it be quickned * 1 Cor. 15.50 for flesh and blood in corruption moral or * Exod. 33.20 natural cannot inherit the Kingdome of God which made the * Moriar ne moriar ut te videam Aug. confessii Father cry out Oh then Lord let me dye lest I dye that so I may see thee Now if an unregenerate body cannot enter much lesse an unregenerate soul An infamous person * Turpis persona Myns in instit in the Civil Law may be excepted against as not fit to be an heir and shall the Laws of men be purer than the Laws of God If the pure in heart * Mat. 5.8 only can see God here in reflections and * 1 Cor. 13.12 through a glasse darkly then surely they must be without * 2 Pet. 3.14 spot or wrinkle who must see him face to face Heaven is entailed upon holy souls 't is their birth-right for no other but * Rev. 22.14 they that keep the Commandments of God have right to eat of the Tree of life or enter in through the Gates into that Jerusalem and vision of peace 2. They inherit by right of Adoption for Christ is heir and we heirs of his righteousnesse and so co-heirs of his glory and * Rom. 8.17 hâ—irs of God if sons then heirs now we are the sons of God by Adoption Regeneration makes us not perfectly holy and so not perfectly sons and so not heirs and therefore we * Gal. 4.5 1 Joh. 3.1 2. receive the Adoption of sons and being called to be we are sons and if sons then heirs for if a son be passed by in his Fathers Will and not named and a reason of the passing of him by the Testament is invalid in Civil Law when anoâ—her is made heâ—r and God his nature and love transcends all the compassions of men and is a greater obligation than any Laws among them so that if thou canst make it out that thou hast the spirit of Adoption thou art as sure to inherit this Kingdome as thou mayst be sure thou art not by name excepted from the inheritance in the Gospel of Christ which is his Will and Testament 3. 'T is inherited by right of Donation and Gift * Luke 12.32 Fear not lâ—ttle flâ—ck it is your Fathers will to give you a Kingdome and though the wages of sin be death and men are but justly rewarded therein for their demerit yet * Rom. 6.23 eternal life is the gift of God and it is not such a gift as is a salary or stipend for our work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay for our service for * Luke 17.10 when we have done all that we can we are but unprofitable servants and deserve nothing unlesse it be to be * Luke 12.47 beaten with many stripes It is not an honorary gift as he that had lost an Arme in Battel his Commander General gave him an Arme of gold as an honourable reward of his service but alas * Matth. 5.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing can we do to emerit any thing at Gods hands when the more we do we are the further from merit in regard we are the more indebted to our Master who gave us the opportunity and grace to performe it Nor is it an Eleemosynary gift of charity such as we extend to poor fellow creatures for that is but a piece of justice and self-love if we have that in abundance which others want to relieve them Every act of charity is but a piece of equity a paying of our debts for we are to * Rom. 13.8 owe every man love but God ows us nothing nor is he bound to pity our poverty which we have by our own default contracted on our selves but this gift of God is a meer * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuitous act of bounty and grace but when it is promised and given then it is but an act of justice to grant possession and so the title is inheritance but by way of free Donation 4. By right of Redemption they may be said to inherit for under the Law the next of Kin was to redeem a sold or morgaged possession accordingly Christ took our nature upon him Ruth 4.5 that he might be of our consanguinâ—ty he became * Gal. 3 13. a curse for us * 2 Cor. 5.22 was made sin that he might ransome penitent believers from the curse and * Hebr. 7.25 having satisfied to the utmost and * 1 Cor. 6.20 bought us with a responsible price he hath right to give his sheep * John 10.28 eternal life and therefore it is calâ—ed * Ephes 1.14 the purchased possession In Law he that buys a slave may dispose of him as he please by his will accordingly Christ hath made hâ—s will to dispose of all those he hath bought * John 17.24 Father I will that where I am these may be also And so they are heirs by Will and Testament of him that took upon him the right of Redemption Now I come to the second thing in the second general and that is the heirs of this inheritance described in these words Ye blessed * Patris est benedicere of my Father 't is the Fathers work to blesse his Son and when Isaac blessed
torments to eternity with the enemies of God rather than to part with the pleasures of sinne which aâ—e buâ— for a season and seem to have that wrote on the tables of their hearts which that Wretch subscribed under the Image of God and the Devil * Domine si tu non vis iste me rogitat Lord if thou wilt not here is one that begs of me to be his and his I will be Now if there be a Law a Judge punishments and rewards in some degree here then every man is a Prophet in this case of this Future state 4. The promiscuous dispensations and providences of God in this world * Eccles 9.2 Psal 17.14 Lam. 3.16 all things coming alike to all nay the wicked it may be have their belly full of a large portion in this life when the godly have their teeth broken with gravel stones and covered with ashes these argue 1. There is a day to come when the scales shall be turned Abel is slaine for his piety when Cain lives and builds Cities Herod reigns Herodias danceth when John Baptists head is serv'd in in a Charger And though God sometimes by extempore and sudden justice hangs up some wicked wretches in chaines yet many times the most wretched oppressors are too strong and high for justice in this world and they that live like Lyons die like Lambs they have liberty in their lives and * Psal 73.4 no bands in their deaths Dionysius a bloody Tyrant dies quietly in his bed when David lies * Psal 32.3 roaring all night and a good Josiah falls in Battle which made the Prophet cry out * Hab. 1.8 Wherefore doth the wicked devour one more righteous than himself the just must therefore live by his Faith in the world to come or else all Piety will die therefore there shall be a judgement hereafter for * Heb. 6.10 Psal 58.11 God is not unrighteouâ— to forget their labour of love and patience doubtless there is a reward for the righteous verily there is a God that judgeth in the earth 2. Is the life to come such a Kingdome then here is field-room for all our ambition avarice and contention to shew it self be ambitious for something if we must be ambitious let us all King it here What scuffling and scrambling is there for Crowns and Scepters in the world out of that impetuous lust of dominering whereas a prophane Esau sold his Birth-right which had a Kingdome and a Blessing too in it * Gen. 25.34 for a mess of pottage Lysimachus when inflamed with thirst profered his Kingdome for a draught of cold water and how much gold or how many Kingdomes would Dives give if he had them * Luke 16.24 for a drop of cold water or to be delivered from that one Kingdome of the Devil and shall Christians contend about these things Alas Christian Religion was never made for a secular Engine we may as soon turn Axiomes of Truth into Swords and Speares the Rules of holy living into Canons and Musquets and prayers and teares into powder and shot as to make Religion a troubler of the order and peace of the world that is of a Dove-like * Mat. 10.16 innocent temper full of * Jam. 3.17 meeknesse humility gentlenesse easinesse to be entreated without partiality without hypocrisie can suffer any evil but do none can live and secure it self better by suffering than the crafty world by acting to use sinful means to avoid suffering or preserve worldly greatness is like him that when one hoped to see him at his Diocess ere long Replyed He feared he should be in heaven before that time should come It is not Christian Religion but that Anti-Christian spirit which diffuseth it self all over Christendome in its Doctrines and Agitations its Philtres and Poysons that inflames it more with contentions and Warres than any part of the world besides For Religion truly Christian * Mat. 12.25 takes only the Kingdome of Heaven by violence Let one Romane Emperour busie himself in catching flies another gather Cockle-shells with his Army on the Sands after great preparations for an Expedition silly emblemes of the most valiant attempts of many highly-famed Mortals but let Christians March with all Zeale only for the holy Land of Promise All those tittles of Honour for we pronounce them too long which the world playes with as children with Farthing Candles blowing them in with one breath puffing them out with another if they had never so good a * Membrana dignitatis Sen. Pattent yet what will they come to * Isa 34.4 Rev. 6.14 when the Heavens shall role up as a Scrole much more shall these shrivel up as a piece of Parchment before the Flames when all the Armes and Ensignes of Honour shall be blazoned alike in a Field ardent at the judgement day Beauty that blossome of flesh and blood which now carries so many Captives at her Wheeles tyrannizing over fond mortals affections when we come to those beauties of Glory will be no more comely than a dry skull in comparison of the Ravishing Lustre that will be in the most deformed body of the Poorest Lazarillo whose Brightness will transcend the loveliest face more than the rarest Jewel doth a vile piece of Jett And though perhaps difference of Sexes may remaine for all Scotus his Glosse That in Christ Jesus there is neither male nor female yet * Delectent intuitum non inflectent ad vitium they will only delight the eye not incline to any vicious thought all lust being fired out and no spark of concupiscence left in the Saints but Grace triumphing in those objects that conquered it here when * Mat. 11.12 they shall be as the Angels of God only pure flames of Divine Love and joy When all the pure gold in the World shall be melted out of the veins of the Earth and mens Coffers into one common streame and all Pearles and precious Stones should lie as the gravel on the side of that River yet they would scarcely be thought fit then to make a Metaphor of for the very Pavement of the new Jerusalem one sight whereof will dimm and deface all the glory of the World 3. Must the Title be Inheritance then look to your evidences Regeneration and Adoption as ever you look for this Kingdome prove your Fathers Will and your selves Sonnes it is no matter how your names are wrote on earth in dust or Marble in reproach or renown if they be written in Heaven Some say this world is but a shadow of that above and it was so before sin had blotted and defaced all therefore look for the lineaments of that Kingdome above to be pourtrayed on you all are for an Heaven but as Eusebius says there were many * Ebionitarum Encratitarum Nazaraeorum c. spurious Gospels so Basilis asserted one hundred sixty five Heavens as many Heavens as dayes in a yeare The Turks
glory of God be it spoken since this Exercise was first set up such a moneth hath not been known in this City A word of Exhortation What now remaineth men and brethren but that the Ministers of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Cat. Nostrum est dicere vestrum vero agere Dei autem perficere Gospel having done their work in holding out unto you a Form or Model of sound words you stir up your selves in the strength of Jesus Christ to do yours and what is that but that which is commended here to Timothy That you hold fast the form of sound words which you have received of them They have held it forth it concerns you to hold it fast First see therefore that you hold it fast in your understandings My brethren in this Moneths Exercise you have had many of the chief Heads and Points of the Christian Faith unvailed to you * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ut supra Non existimes institutiones istas homiliis esse similes c. Sed haec quae per ordinem tradimus documenta c. not only as so many single truths and several precious Jewels to lie by you but that to which possibly most of you have been strangers hitherto as far as the design could well suffer Methodized as it were into a Chaine of Pearls to weare about necks truths fitly joyned together and compacted into a body by that which every joynt supplyeth Now your duty is to wear this Chain or Bracelet carefully that it may not be broken Your labour must be to imprint this Method of truth in your mindes and judgements by vertue whereof you may be able to know them in their Series and Connexion and when you hear any of these Points handled in Sermons you may be able to know one truth from another where they are to be fixed in the Orb of Divinity and so to refer them to their own proper place and station which will prove to be a greater advantage to your proficiency in the knowledge of Christ then you can easily believe It is observable Rom. 8.28 when the Holy Ghost having hinted effectual calling as the ground of that blessed truth that all things work for good to those that love God yet he mentions it again in the very next verse and why but to shew us what place it obtains in the golden chain of salvation how it takes its room between Predestination and Justification Whom he did predestinate them also he CALLED and whom he CALLED them he justified of so great moment it is not onely to know Gospel-truths but how to posture them in their proper rank and file where every truth is to stand This advantage in a great measure you have had by this Moneths Exercise see that you improve it to the clearing of your understandings in the Method of Gospel Doctrines Secondly Hold them fast in yor Memory Truely the Order of this Moneths Exercise if you be not wanting to your selves will not contribute lesse strength to your memories than light to your understandings The truths themselves have been a Treasure given you by your heavenly Father and the Method will serve you for a sack or purse to keep them in and truely it would be a labour neither unprofitable nor uncomely to take so much paines your selves and to teach your Families to do so too scil to Conne this Model without book and the Lord teach you to get them by heart You may once a week or so revolve them thus in your minds I. There is a God II. The Scriptures are the Word of God III. In the God-head there be three Persons or Subsistencies Father Son and Holy Ghost God blessed for ever IV. God Created man in a perfect but in a mutable estate V. The Covenant of works God made with man in his innocency VI. Original sin in the first spring of it in Adams first transgression VII Original corruption derived from thence into mans nature VIII Mans liablenesse to the curse or the misery of mans state by nature IX Mans impotency to help himself out of this estate X. The Covenant of Redemption or the transaction between God and Christ from all Eternity about mans salvation XI The Covenant of Grace revealed in the Gospel XII Christ the only Mediatour between God and man considered in his Person Natures and Offices XIII Christs state of Humiliation XIV Christs state of Exaltation XV. Christs satisfaction to Divine Justice XVI Effectual calling XVII Vnion with â—hrist XVIII Justification by Christs Righteousnesse XIX Son-ship to God consisting in Adopition Regeneration XX. Saving Faith XXI Repentance XXII Holinesse XXIII The Resurrection XXIV The last Judgement XXV Hell XXVI Heaven Christians this and other such like Catalogues or Formes of the Articles of Christian Faith imprinted upon your memories will be of great benefit and service to you Do ye serve your memories and your memories will serve you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Catechis labour to get them so imprinted upon your memories that they may never be blotted out Thirdly Hold fast yea hold forth these precious Truths delivered to you in your lives and conversations Christians let it be your care and behold it shall be your * Deut. 4.6 wisdom in the eyes of all the beholders to live this morning Exercise the glory whereof hath filled this Assemblie for a moneth together To engage and quicken you herein let me mind you of one rare advantage this Model carrieth with it above most of the acute and learned Treatises of Schoolmen or solid Tractates of Catechetical Divines who have taken great paines in opening and stating the Principles of Christian Religion The Reverend Divines who have travelled in this service of your Faith have in their several Sermons with singular skill and piety brought down Principles unto practice and improved all their Doctrines to Vse and Application wherein they have shewed themselves Workmen that need not be ashamed wise Builders that know how to handle the Trowel as well as the Sword and that made it their design to build up their hearers in holinesse as well as in knowledge The School and the Pulpit met together the Doctor and the Pastor have kissed each other Omne tulit punctum qui miscuit utile dulci. They have not discust the Doctrines of Faith in a jejune frigid speculative way only but what they cleared to the judgment they wrought it home upon the heart and affections with such warmth and sweetnesse as that the hearers seem'd for the present to be carried into the mountain of transfiguration where they cryed out with Peter It is good for us to be here So that although their Sermons were very large yet the greatest part of their Auditories thought they had done too soon and went away praising God that had given such gifts unto men Oh let it be your care dearly Beloved that as this Model hath been
Christ said the poor Martyr but I can dye for Christ Love will say to the truth as she said to her Mother in Law Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest I will die and there will I be buried the Lord do so to me Ruth 1.16 17. and more also if ought but death part me and thee Gen. 34.3 Love is the glue that makes the heart cleave to the Object as it is said of Shechem His soule clave unto Dinah the daughter of Jacob. Minuit Felix octa Love is the twist of soules Crederes unam animam in duobus esse divisam it is but one soul that informs Lovers Christians if you would hold fast the truth LOVE IT Love hates putting away 2 Thes 2.11 12 when ever your love begins to decay you are in danger of Apostacy For this cause God shall send them strong delusions to believe lies for what cause why because they received not the love of the truth Christians look to your standing there is much of this judicial blast abroad the generality of Professors have contented themselves wâ—th and rejoyced in the Light of the Truth and in the Notion of the Truth and in the expressions of the Truth but they have lost their love to the truth Parts without grace hath been the precipice of this evil and adulterous generation the foolish Virgins of this age have got Oyle only in their Lamps but none in their Vessels and so perish 2 Pet. 3.17 You therefore Beloved seeing ye know these things before beware lest you also being led away with the error of the wicked fall from your own steadfastness Let it be your care to receive the truth in the power of the truth in the impressions of the truth upon your hearts in the love of the truth Love the truth even when the truth seems not to love you when it makes against your Carnal interests when it calls for your right eye and your right hand The right eye of your sinfull pleasure the right hand of your dishonest gain when the truth comes to take away all your false Principles and to take away all your false evidences not to leave you worth a Duty or a Church-priviledge not to leave you so much as a Creed or a Pater-noster or a good meaning but casts you out of all which self and flesh hath counted your gain in point of salvation Ezech. 16.5 Phil. 3.7 to the loathing and abhorring of your persons c. Yet even then I say Receive the truth in the love of it God intends you more good in it then you are aware of and therefore say with young Samuel Ure seâ—a corripe ut aeâ—ernum parcas Bern. Speak Lord for thy servant heareth and with Bernard do Lord wound me scorch me slay me spare me not now that thou mayest spare me for ever Thirdly There is yet another means Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is in the verse next to my Text relating to the same duty though under a various expression That good thing which was committed to thee KEEP The good or excellent trust and depositum was either the Ministerial Office with the gifts and graces which Timothy received by Ordination for the edifying of the Church or else The form of sound words here committed to him in my Text whichsoever this duty is incuâ—cated upon Timothy again and again that he must keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve it as under Lock and Key and saith Beza He keeps his depositum that improveth it so that the depositor findes no cause why he should take it away But how shall Timothy or any other Evangelical Minister or Christian be able so to keep it it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Occupatio est by the Holy Ghost The duty indeed is very difficult but by calling in the help of the Spirit of God Believers shall be enabled to do it and he is not far from every one of them Rom. 8.26 Col. 1.29 for so it follows by the Holy Ghost WHICH DWELLETH IN VS He is IN them as a Principle of life and power by his vertue and influence helping their infirmities and working in them mightily Great is the opposition that Believers meet withall and Satan and this present evill world hath been too hard for many not Professors only but Ministers also men that seemed to be stars of the first magnitude they have proved to be but falling-stars meer Comets that for a time make a great blaze but quickly extinguish They went on from us because they were not of us 1 Joh. 2.19 But real Saints true Believers shall hold out why because greater is he that is in them then he that is in the world 1 Joh. 4.4 keep by the HOLY GHOST THAT DWELLETH IN VS Christians walk in the Spirit and pray for the Spirit cry mightily to God for the continual presence and operation of the Holy Ghost and for your encouragement Luke 11.13 take along with you that blessed promise of our Saviour If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Now to the King eternal immortal invisible 1 Tim. 1.7 the only wise God be honor and glory for ever and ever Amen FINIS Books Printed for Ralph Smith at the Bible in Corn-Hill THE works of that learned and laborious Divine John Weemse in four Volumes 4. Mr. Byfield on the Collossions fol. Mr. Thomas Edwards Gangraena four Volumes in 4. Ainsworths works fol. And his communion of Saints 12. Dr. Staughtons heavenly conversation 12. Bp. Downam on the Covenant of grace 12. Robins Essayes 12. Mr. Dicksons Exposition on Matthew Mr. Brinsley a learned Treatise of Christs Mediatorship and the souls implantion 8. Mr. Brinsley Brazen Serpent and Christs Membership Mr. Dicksons Exposition on the whole book of the Psalms one Volume 8. second edition Mr. Watsons works viz. 1. The Art of Divine Contentment the fourth edition 2. The Christians Charter shewing the priviledges of believers in this life and the life to come the fifth edition Mr. Ashes Sermon at Mr. Whitakers funeral Dr. Spurstow on the Promise second edition Retorford on the Covenant of grace Mr. Cottons Exposition on the book of Ecclesiastes and Canticles second edition A learned Treatise proving the Deity of the Holy Ghost by Mr. Estwick Mr. Gurnals Christian Armor third Edition Mr. Hutcheson on the Gospel according to St. John in fol. On the twelve small Prophets second edition Mr. Gurnals Christians Armour the second part Dr. Guile on the Canticles AN ALPHABETICAL TABLE Relating to the chief Heads handled in this TREATISE A. ADAM able of Creation to keep the Law p. 108 109. The one man by whom sin entred into the world p. 136.
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God
in dignity offices and dominion the priviledge of Adoption 441. Love of God Father and Son manifest in the Covenant of Redemption 227. Love of Christ in his death 293. and union with Sinners 386. Love to God the evidence of Faith concerning his being 55 56 59. Losse of all good the paine of Hell Natural 625 626. Spiritual 625 626. Eternal 625 626. M Mans composure of body and powers of soul prove that there is a God 41. Man comprehends the whole species of such a creature 106. Man made mutable though holy and why 113. Man is depraved 〈◊〉 sinful 111. Mans misery by sin 173 174 175 p. 176. Man not Angels subjects of Faith 455. Mediator needful 263 264 265. Mediator of the Covenant of Grace who 241 261. Mediator one named man and why named Christ Jesus and why ib. Mediator is Christ and none but Christ 265 266 c. Mediator comfortable in all conditions giving man confidence of accesse to God 254 255. Misery inevitable to such as despise the Mediator ib. Merit of Christ the ground of Adoption and Regeneration 447. Method in Sermons necessary and profitable 22. Means of Repentance 546. Ministry needful unto Faith 483. Ministers must be burning and shining lights 1 2. Ministers must suffer affliction ib. Mixture of grace and sin is in the best men 167. Mutability the meer cause of mans sin 112. Mutability of mans created estate was just and necessary 113. Mutability attended mans Happinesse as well as Holinesse p. 114. Mutability and its sequel must lead us to God for confirmation 119. N Name of Christ part of his Exaltation 315 what it is 316. how it is above every Name 317 318 319 320. how Christs Name was given by God 320 321. Nature by three Arguments proveth that there is a God 30 31. Natural Agents by their operation proveth a God 42. Natural conscience proveth a God 43. Nature stained with Adams sin 151. Nature without Divine revelation discovereth not a Trinity nor yet opposeth it when revealed 77 78 79 80 81. Nature of God well studied a special help to repentance 547. New Covenant better than the old 243. Nobility no cause of boasting 145. Notes of repentance 539 540. O Object External could not necessitate man to sin p. 112. Object of New better than of the Old Covenant 251. Obedience in Subjection to Commands Submission to Providence The duty of such who believe God is 63 64. Offence at preaching Gods anger against sin is groundless 192 193. Offices of Christ fit him to be the only Mediator 271 272. Offices of Christ communicated to the Saints 441. Old Covenant abrogated 252. Opposition of Christ consistent with subjection to Christ how 327 328. Sin Originale originans discussed 135 c. Originale originatum discussed 150 151 c. Original sin is a defection 112. Original how said of mans pravity 155 156. Original sin is hard to be understood 134. Original sin confirmed by counsel 144. Acknowledged by Heathens ib. Original sin is called man and old man in what sense p. 157 158 159 160 161 162. a body and a body of sin 162 163 164. Original sin hath polluted mans nature 151 152 153. Original sin is to be subdued 170. Original sin to be conf ssed and bewailed 165. Original sin imbitters all worldly comforts 171. Ordinances argue original sin in mans nature 153. Ordinances means of union with Christ 383. P Pain in Christ his death 285 286. Pardon of sin freely given how 425 426. Parents beget their children in their own image 151. Parents good yet children by nature evil 152. Parents care for posterity quickned by the miscarriage of the first Parent of us all 147. Parents childrens looking glasses by which they dresse their lives ib. Penitent must be humbled and why 498 499 450. Peace a duty and blessing to be pursued 556. Peace an effect of Faith 47. Pelagius the first opposer of original sin p. 144. Person in the Godhead what it is 69. Persons in the Godhead three 70. Plurality of persons in the Godhead proved 71 72 73. Persons in the Godhead distinguished not divided 75. their order declared 76. Person promises properties and providences of Christ all belong to believers 393 394. Persecution of Saints a crimson sin 386. Perseverance of Saints certain 387. Pleading at Gods bar necessary to justification 404. Plea of not guilty can never procure justification at Gods bar 405. Popish Repentance false 515. Pravity and inbred corruption what it is 155. the parts of it 156. Pravity and a naughty nature is in every man 150. Pravity of the nature of man evidenced by Scripture 151 152 153. Salvation of Christ 151 152 153. Sacraments 151 152 153. Sad effects 151 152 153. Prayer an help to repentance 552. Prayer answered an effect of Faith 469. Prayer its extent and encouragement p. 262. Preparations of heaven how from the foundation of the world 660 661. Preparation to last Judgement characterised 617 618. Priestly office of Christ and its parts 272 273. Price of the soul of Christ his death 298. Price paid for man was not idem but tantundem 425. Principle and cause two distinct things 69. Principles good and bad two distinct blasphemous to assert 112. Promises were made to Christ on the account of his satisfaction for mans sin 209 300. Promises of Justification Sanctification Resurrection Eternal life The Promises of the better Covenant 240 241. Promises of temporal mercy better under the New than under the Old Covenant 248. Protestant doctrine of the imputation of Christs righteousness defended 387. Profane repentance what it is p. 516. Prosperity of profane no plea against Deity 50 51. Q Quakers repentance vile false and wicked 518 519. R Reason and sensation evince the Divine authority of the Scriptures 90. Revelation from God admitted by all and reason it should 88 89. Revelation not to be received untill cleared to be of God ibid. Rectitude is conformity to a Rule 107. Rectitude of Adam by Creation was of the whole man understanding will and sensitive appetite 109. Rectitude natural and not natural to man how 111. Regeneration explained 442. it s Synonimas 443. it is defined ib. Regeneration compared with natural generation 443 444. they agree in cause subject and manner of production ib. 445. disagree in properties 446. Religion making known Christs satisfaction most excellent 350. Relations of men subject to Gods wrath p. 187. Relation to God reason of comfort and duty 436. Repentance not to be repented explained 485. In its Nature 487. Necessity 520. Notes 539. Next way to it 546. Repentance defined 487. Repentance is a recession from sin and return to God 502 503 504 505. Return to God the second part of Conversion 506 507 508. Repentance seven false kinds 515 516 517 518. Repentance contemned when 334 335 336. Repentance neglected when and with what issue 537 538. Resurrection possible and credible 579 582 583 584 585. what it means ib. who to be
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
to be enlarged by another 5. The fifth thing to be considered in the Gospel-Covenant is the efficacy of it I did not so much as mention the efficacy of the former Covenants for there was never so much as any one made happy by them 't is sadly true that the threatnings of punishment for the neglect of duty took hold of them the threatnings seemed plainly to belong to the nature of those Covenants but in the Gospel Covenant 't is otherwise for it is said John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides which shews that the wrath was brought upon them by the violation of the former Covenant he speaks as of that which was upon them already But yet mistake not as if refusing the Gospel were no sin or not punished they sin more grievously that sin against Gospel love than they that sin only against Legal goodness but wrath doth not properly belong to the Essence of the Gospel Thus you have the first thing I undertook namely the nature of the Covenant positively considered the second is the comparative excellency of the New Covenant above others I will be brief in shewing its excellency above the Covenant of Works more large in shewing you how 't is better than the Old Covenant of Grace Only suppose to prevent mistakes that each Covenant is in its own kind most perfect and most accommodated to the state of the people and to the purposes for which they were instituted This premised First The New Covenant of Grace is better than the Covenant of Nature I forbear to speak of the agreement and diffâ—rence of them I shall speak only of the excellency of this better Covenant 1. The Covenant of Works was a Declaration of Gods Justice than which nothing can be more terrible to a guilty sinner but the Covenant of Grace is a Declaration of Gods mercy in Christ and let the overwhelmed conscience speak is not this better 2. The Foundation of the Covenant of Works was the Creation of man and the integrity of his nature the Foundation of the Covenant of Grace is mans Redemption by Jesus Christ 3. The Promise of the Covenant of Works was eternal life in Paradise the Promise of the New Covenant is eternal life in Heaven 4. The Covenant of Works had no Mediator no possibility of recovering the least slip the New Covenant is ratified in the blood of the Son of God 't is composed on purpose for our relief * Camero Thus the New Covenant is better than the Covenant of Works Secondly The Gospel-Covenant is better than the Old Covenant of Grace Beloved you may observe I do not say better than the Covenant strictly Legal but better than the whole Dispensation which the Jews and all other Believers lived under before Christs Incarnation better than the Old Doctrine of spiritual grace delivered by Moses and the Prophets openly promising Eternal life unto the Fathers and the Dull people of the Jews under the condition of perfect obedience to the Moral Law together with the intolerable burdens of Legal rights and yoke of most straight Mosaical policy but covertly under the condition of repentance and faith in the future Messiah prefigured in the shadowes and types of Ceremonies that by this forme of Divine worship and policy a stiffe-necked people might partly be tamed and partly be brought to Christ that lay hid under those Ceremonies So that in short you see the Old Testament or the Old Covenant for by a Metonymie they are chiefly one and the same thing and the Apostle plainly so expresseth himself 2 Cor. 3.14 Untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ and this contains these three things 1. The old kind of doctrine which was openly and principally Legal covertly and lesse principally Evangelical 2. The old way of worship and Legal Priest-hood 3. That Mosaical policy which was tyed to one people * Paraeus This Covenant was made by God to Adam presently after the fall G n. 3.15 afterward to Abraham and his posterity Gen. 17.1 2 7 8. The symbole of this Covenant was circumcision from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed whereupon it is called the Covenants Rom. 9.4 Ephes 2.12 Now the New Covenant of Reconciliation to God by Christ exhibited in the flesh is the better Covenant The Gospel is the Table of the New Testament longè divinioâ— quam smaragdina Hermetis far beyond the Emerauld Table of Hermes which the Chymists vainly boast to yield the Philosophers stone to enrich all persons and the Panacea that cures all diseases here 's the elect and precious stone 1 Pet. 2.6 * Crocii Syntag. But I will come to particulars only premising this Caution Caution Let not any thing I shall say be interpreted as if I put an hostile contrariety between the Old Covenant and the New in spiritual practice they yield spiritual help to each other Justin Martyr saith that grace is not according to the Law nor against the Law but above the Law therefore they are not adversa but diversa the Gospel in Scripture is called the Law Isa 2.3 only 't is the Law of faith Rom. 3.27 and the Law of the Spirit Rom. 8.2 therefore when we advance the Gospel Rom. 3.31 do we then make voide the Law through faith God forbid yea we establish the Law Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life vâ—rily righteousnesse should havâ— been by the law The believers in the Old Testament were saved by the free mercy of God in Christ Gerhar l. c. Heb. 9.15 He is the Mediator of the New Testament and by means of death for the Redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance And their Sacraments and ours Maccov l. c. sealed the same â—hing 1 Cor. 10.3 4. They did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. This premised I shall now shew you the excellency of the Gospel-Covenant 1. The Gospel-Covenant is a better Covenant than the Legal in respect of its Original and manner of patefaction 't is true they have both one principal efficient cause but the Law may in some sort be known by nature it was written in mans heart at the first and the character is not wholly worne out Rom. 2.15 The Gentiles shew the work of the Law written in their hearts but now the Gospel was immediately manifested from God to the Church alone Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Mat. 16.16 17. And Simon Peter answered
and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution